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Qur’ānic Exegesis and Thematic Coherence: Comparing the Approaches of Amr Khālid and Amīn Iṣlāḥī
A Thesis Submitted to the University of Wales, Trinity Saint David In Fulfilment of the Requirements for the Award of Master Degree
2013
Shazad Khalid Student Number: 29001187
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Master’s Degrees by Examination and Dissertation
Declaration Form.
1. This work has not previously been accepted in substance for any degree and is not being concurrently submitted in candidature for any degree.
Signed: Shazad Khalid
Date: 1 September 2013
2. This dissertation is being submitted in partial fulfilment of the requirements for the degree of MA Islamic Studies
Signed: Shazad Khalid
Date: 1 September 2013
3. This dissertation is the result of my own independent work/investigation, except where otherwise stated.
Other sources are acknowledged by footnotes giving explicit references.
A bibliography is appended.
Signed: Shazad Khalid
Date: 1 September 2013
4. I hereby give consent for my dissertation, if accepted, to be available for photocopying, inter- library loan, and for deposit in the University’s digital repository
Signed: Shazad Khalid
Date: 1 September 2013
Supervisor’s Declaration.
I am satisfied that this work is the result of the student’s own efforts.
Signed: …………………………………………………………………………..
Date: ……………………………………………………………………………...
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Acknowledgements
May my family be rewarded for their patience during my study.
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Contents Page
ABSTRACT ............................................................................................................................................. 6
SYSTEM OF TRANSLITERATION .............................................................................................................. 7
CONSONANTS .............................................................................................................................................. 8 VOWELS AND DIPHTHONGS ............................................................................................................................ 9
CHAPTER 1 - INTRODUCTION TO STUDY AND METHODOLOGY ............................................................10
BACKGROUND AND RESEARCH PROBLEM ........................................................................................................ 10 RESEARCH QUESTIONS ................................................................................................................................ 11 METHODOLOGY ......................................................................................................................................... 11 STRUCTURE OF THE THESIS ........................................................................................................................... 12
CHAPTER 2 - INTRODUCTION TO THE QUR’ĀN, ITS EXEGESIS AND APPROACHES .................................14
THE QUR’ĀN: ITS RELEVANCE AND COMPILATION ............................................................................................. 14 DEFINITION OF QUR’ĀNIC EXEGESIS ............................................................................................................... 15 EXEGETICAL TYPOLOGIES .............................................................................................................................. 15
A Traditional Classification ............................................................................................................... 15 A Modern Classification .................................................................................................................... 16
CHAPTER 3 - INTRODUCTION TO THEMATIC COMMENTARY (TAFSĪR MAWḌŪ‘Ī) .................................19
DEFINITIONS OF THEMATIC COMMENTARY ...................................................................................................... 19 HISTORY OF THEMATIC COMMENTARY ........................................................................................................... 20
Classical Period ................................................................................................................................. 20 Time of the Prophet and Companions ..........................................................................................................20 Developments in the Sciences of the Qur’ān (‘Ulūm al-Qur’ān) ...................................................................21 Isolated Qur’ānic Themes .............................................................................................................................21 Objectives of the Qur’ān and Islamic Law (Maqāṣid al-Sharī‘āh) ..................................................................22 Interconnections between Verses ................................................................................................................22 Dominant Themes of Surahs .........................................................................................................................23 Objectives of Surahs .....................................................................................................................................24
Modern Period .................................................................................................................................. 24 Thematic Incoherence of the Qur’ān ............................................................................................................24 Isolated Themes of the Qur’ān .....................................................................................................................25 Dominant Themes of the Qur’ān ..................................................................................................................25 Dominant Themes of a Surah .......................................................................................................................26 Unity of Surah: Seeking its Overall Objective ................................................................................................28 Surah Groups ................................................................................................................................................29 Stylistic Approaches to Qur’ānic Coherence .................................................................................................30
CONCLUSION ............................................................................................................................................. 31
CHAPTER 4 - LIFE SKETCH OF AMĪN IṢLĀḤĪ AND AMR KHĀLID ..............................................................33
AMR KHĀLID ............................................................................................................................................. 33 Influence ........................................................................................................................................... 33 Birth and major life events ................................................................................................................ 34 Major works ...................................................................................................................................... 35
AMĪN IṢLĀḤĪ .............................................................................................................................................. 36 Influence ........................................................................................................................................... 36 Birth and major life events ................................................................................................................ 36 Major Works ..................................................................................................................................... 37
CHAPTER 5 – THEMATIC EXEGESIS OF AMR KHĀLID .............................................................................39
SURAH UNITY ............................................................................................................................................ 39 THE SURAH GOAL ....................................................................................................................................... 39
Internality ......................................................................................................................................... 41 The Thematic Verse (Āyah Miḥwariyyah) .....................................................................................................41 Frequency of Words......................................................................................................................................43 Surah Division ...............................................................................................................................................43 Verse Selection .............................................................................................................................................44 Intertextuality ...............................................................................................................................................45
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Ambiguous Interpretations ...........................................................................................................................46 Externality ......................................................................................................................................... 46
Circumstances of the Revelation ..................................................................................................................46 Prophetic Sayings ..........................................................................................................................................47 Islamic thought and philosophy of Amr Khālid .............................................................................................47 Perceived Challenges of Today .....................................................................................................................49
SURAH NAME ............................................................................................................................................ 50 SURAH PAIRS ............................................................................................................................................. 52 SURAH GROUPS ......................................................................................................................................... 53
Relationships within a Surah Group .................................................................................................. 55 Surah Goal.....................................................................................................................................................55 Common Topics ............................................................................................................................................56 Detached Letters ...........................................................................................................................................56 Oaths .............................................................................................................................................................57
Relationships between Surah Groups ............................................................................................... 57 Arrangement of Surah Groups .......................................................................................................... 58
CONCLUSION OF KHĀLID’S THEMATIC APPROACH ............................................................................................. 59
CHAPTER SIX – COMPARING THE THEMATIC APPROACHES OF AMR KHĀLID AND AMĪN IṢLĀḤĪ ..........60
OBJECTIVES OF COHERENCE AND TARGET AUDIENCE ......................................................................................... 60 SURAH UNITY ............................................................................................................................................ 60 SURAH PAIRS ............................................................................................................................................. 63 SURAH GROUPS ......................................................................................................................................... 64
CHAPTER SEVEN – CONCLUSION ..........................................................................................................67
CRITICAL APPRAISAL OF KHĀLID’S METHODOLOGY ............................................................................................ 67 STRENGTHS AND LIMITATIONS OF THEMATIC APPROACHES ................................................................................. 67 FURTHER STUDY ......................................................................................................................................... 69
APPENDIX A .........................................................................................................................................70
BIBLIOGRAPHY .....................................................................................................................................76
END NOTES ..........................................................................................................................................81
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Abstract This dissertation investigates how Amr Khālid, internationally renowned Muslim preacher, achieves thematic coherence in the Qur’ān. It then compares his approach to Amīn Iṣlāḥī (d. 1997), an exegete known for his Qur’ānic commentary, “Pondering Over the Qur’ān” (Tadabbur-e-Qur’ān). The research traces developments of thematic exegesis throughout history and explores concepts such as verse linkages, surah unity, surah pairs and surah groups. The findings highlight that both authors validate a level of coherence in the Qur’ān, albeit with minor methodological issues. They arrive at different Qur’ānic readings whilst applying similar thematic concepts, attributed largely to their differing applications of these concepts. Given Khālid’s global influence, this study underlines an increased popularisation of thematic commentary in a competing arena of exegetical approaches this century. This research area is enmeshed within a wider set of questions related to the interpretation of scripture and the central role the Qur’ān plays for Muslim reform in the modern world.
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System of Transliteration All Islamic-Arabic words and terms have been transliterated according to the ALA-LC
Romanization Tables defined at the American Library Association/Library of Congress1.
The consonants, vowels and diphthongs in this System are outlined overleaf. The notes
and rules should be referenced directly from the Library of Congress.
Within this essay, the following exceptions to this System may apply:
1) Anglicised Islamic-Arabic terminologies and well-known names of people and
places i.e. mosque for ‘masjid’
2) Quotations from textual sources, which maintain their original transliterations,
i.e. dar ul-uloom for ‘dar al-‘ulūm’.
3) The definitive article is written as al with hyphen, even when used before sun
letters and after vowels, e.g. Abu al-Salt for Abū as-Salt.
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Consonants
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Vowels and Diphthongs
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Chapter 1 - Introduction to Study and Methodology
Background and Research Problem
The past century has seen intense activity in the study and interpretation of the
Qur’ān. By viewing the Qur’ān as a living document Muslims have been obliged to re-
evaluate the meanings of their holy text in response to modernity and its multiple
facets, such as secularism, science and technology, democracy and individualism2. One
genre of exegesis that has received specific attention is a thematic commentary of the
Qur’ān (Tafsīr Mawḍū‘ī), which has been primarily concerned with coherence as a
feature of the Qur’ān’s inimitability (I‘jāz al-Qur’ān). Thematic commentary has
steadily developed throughout the centuries since the prophetic era. Two writers that
stand out are Iṣlāḥī and Khālid. The work of Iṣlāḥī is now better known due to research
studies conducted in the past thirty years in both English and Arabic by academics such
as Mustansir Mir, Neil Robinson, Massimo Campanini and Samir Rashwānī. However
none of these authors have considered Khālid’s method, application or influence in
thematic commentary.
It is true that Khālid is not a specialist in exegesis but this has not stopped his own
personal reasoning (ijtihād) in this discipline. His work deserves attention due to his
influence across Arab-speaking countries and the large audiences he attracts through
electronic media platforms. It is the pretention of this essay that Khālid is shaping the
discourse in popularising a thematic coherence-based commentary of the Qur’ān.
Today thematic commentary remains a significant endeavour. For example, in 2010 a
nine volume thematic commentary of each surah of the Qur’ān was completed by a
team of thirty one researchers sponsored by Sharjah University (Jāmi‘ah al-Shāriqah)
in the United Arab Emirates. Given the attention of thematic commentary and Khālid’s
influence his approach merits detailed exploration. However English-speaking
academics are at loss as Khālid’s book has not been translated into English. Within this
pretext the purpose of this study is to address this gap.
Another objective of this study is to assess the flexibility of thematic approaches in its
ability to produce diverse and non-traditional interpretations of the Qur’ān. This can
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be achieved by comparing Khālid’s readings with Iṣlāḥī. The exegesis of Khālid and
Iṣlāḥī are suitable for comparison for three reasons: 1) both believe that an aspect of
the Qur’ān’s miraculous perfection is demonstrated by its coherence3; 2) both apply
similar thematic concepts of surah unity, surah pairs and surah groups to establish
coherence; and 3) both discuss coherence at a similar level of detail for the surahs
within the Qur’ān. Although Iṣlāḥī’s commentary is over nine times longer in word
count compared to Khālid’s book, deliberations on coherence in fact occupy a
relatively small space at the introduction of each surah. The bulk of Iṣlāḥī’s exegesis is
concerned with explaining collections of verses and the meanings of words.
Mir introduced a major twentieth century Urdu commentary of the Qur’ān in 1988 to
the academic community. In the same way the author of this study aspires to do the
same with a twenty-first century Arabic commentary.
Research Questions
The research questions that this thesis intends to answer are:
What methodology does Khālid employ to determine thematic coherence in
the Qur’ān and what methodological issues exist (if any)?
To what extent does Khālid demonstrate originality in his thematic concepts?
How does Khālid’s method compare with Iṣlāḥī’s thematic approach to verse
linkages, surah unity, surah pairs and surah groups?
For selected Meccan and Madinan surahs how do the authors’ interpretations
compare where similar methods are applied? Identify factors that impact their
application of thematic methods.
What are the strengths and weaknesses of thematic coherence methods in
overcoming issues associated with Qur’ānic interpretation in the twentieth and
twenty-first centuries?
Methodology
This study will depend on a literary analysis of primary and secondary sources. The
concept of thematic coherence set forth by Khālid will be based on his book “Qur’ānic
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Contemplations: Reflecting on the Goals of Each Chapter of the Qur’ān” (Khawāṭir
Qur’āniyyah: Naẓarāt fī ‘Ahdāf Suwar al-Qur’ān), written in Arabic. This work has not
been studied critically before. This work will be closely compared with surahs of the
Qur’ān to assess the extent to which Khālid selects or ignores certain verses, or shifts
away from a literary interpretation to support his thesis. An understanding of Iṣlāḥī’s
thematic approach will depend largely on Mir’s analysis in “Coherence in the Qur’ān”
and English translations of Iṣlāḥī’s exegesis by Mohammad Kayani and Shehzad
Saleem4.
A detailed survey of the history of thematic commentary will be based on Samir ‘Abd
al-Raḥmān Rashwānī’s book called “The Methodology of Thematic Commentary in the
Glorious Qur’ān” (Manhaj al-Tafsīr Mawdū‘ī li al-Qur’ān al-Karīm), written in Arabic.
The merits of this book is that it reviews and critiques studies by previous researchers
in this field such as Mustafa Muslim, Abd al-Sattār and ‘Abd al-Hayy al-Farmāwī. Where
Rashwānī lacks sufficient detail the source exegesis will be consulted directly in its
Arabic original, as done for example with Tafsīr Manār and Tafsīr Kabīr by Ibn
Taymiyyah. Additionally works that survey different approaches of Qur’ānic exegesis
will be read as a general introduction to this study, including older scholarship where
relevant.
The Qur’ānic translation used for this study will be by Muhammad Abdel Haleem5. The
following abbreviations are used: V = verse; S = Surah; G = Group.
Structure of the Thesis
In order to achieve the research objectives, this thesis will be divided into seven
chapters:
The current chapter provides the framework to inform this study by outlining the
research problem, research questions and methodology.
Chapter Two provides a general introduction to the field of exegesis (tafsīr), including
its various definitions and classifications.
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Chapter Three addresses the thematic exegesis of the Qur’ān (Tafsīr Mawḍū‘ī). It
traces its historical developments from the prophetic era to the twenty-first century,
highlighting the key innovators, thematic procedures and motivations.
Chapter Four provides a life sketch of Khālid and Iṣlāḥī by reviewing their influence,
major life events and written works.
Chapter Five is concerned with the thematic methodology of Khālid. It will discuss the
guiding principles that underpin his formulation of surah unity, surah pair and surah
groups.
Chapter Six compares the thematic approaches of Khālid and Iṣlāḥī. It examines how
they apply their methods to the same surahs of the Qur’ān and suggests reasons for
diverging interpretations.
Chapter Seven concludes the findings of the research, highlights the main results of the
thesis, limitations and scope for further inquiry.
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Chapter 2 - Introduction to the Qur’ān, its Exegesis and Approaches
This section deals with an introduction to the Qur’ān, its definition and exegetical
classifications.
The Qur’ān: its Relevance and Compilation
What the Qur’ān means to Muslims could not be better epitomised by the words of
the celebrated fifteenth century scholar Jalāl al-Dīn al-Suyūti, who is known to have
said: “Everything is based on the Qur’ān”6. Considered as the words of God by over a
billion people, the Holy Scripture acts as the supreme authority in Islam. It defines the
creed, rituals, ethics and laws. The Qur’ān is used to prove the truthfulness of the
prophet through its miraculous qualities and plays a profound influence on all aspects
of personal and communal life7. It later became the starting point for all intellectual
pursuits in the traditional Islamic sciences of jurisprudence, theology, philosophy,
Arabic literature, prophetic history, arts and empirical studies of the world8. Given the
Qur’ān’s central role in Islam it was natural that attempts to interpret it would become
the chief occupation of Muslims throughout the ages9.
The Qur’ān, most popularly defined as “the reading”10, is made up of 11411 chapters,
some 6200 verses, 77,400 words and 323,600 letters12. The surahs vary considerably in
length; the shortest being three verses and the longest two hundred and eighty-six
verses. The first twenty-four surahs make up around fifty per cent of the Qur’ān. It is
believed to have been revealed gradually to Prophet Muhammad by angel Gabriel over
a period of twenty-three years. The arrangement of the Qur’ān in book form (muṣḥaf)
does not begin chronologically like the Old Testament or genealogically like the New
Testament13.
According to the consensus of Muslim scholars the Qur’ān was compiled in its totality
in scattered fragments owned by different people during Prophet Muhammad’s (d.
632) lifetime. It was later compiled into one book by Zayd Ibn Thabit (d. 652) under the
instruction of the first caliph, Abu Bakr (d. 634). Another copy, known as the Uthmanic
codex, was later written by a committee of four Companions14 under the instruction of
Uthman Ibn Affan (d 656)15. Alternative accounts of the Qur’ān’s origin are advanced
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by revisionist scholars such as John Wansbrough (d. 2002), Patricia Crone, Michael
Cook and Daniel Brown. They claim that the Qur’ānic text is the result of pious fraud
and based on a collection of pre-existing traditions16. Academics like Neal Robinson
have critiqued this thesis on the grounds that their sources were not better informed
than Muslim ones17.
Definition of Qur’ānic Exegesis
The first topic to be written within the classical discipline of the “Sciences of the
Qur’ān” (‘Ulūm al-Qur’ān) was the interpretation of the Qur’ān18. The terms that have
been commonly used to describe Qur’ānic exegesis are “ma’ānī”, “ta’wīl” and
“tafsīr”19. “Ma‘ānī” literally refers to meanings. “Ta’wil” literally means “to return to
the beginning”, which implies going back to the original meaning of a word. “Tafsīr”
has two literal meanings; 1) “to explain, to expound, to elucidate” and 2), “to expose,
to uncover”. Both signify interpreting and uncovering the meanings of something.
“Ma‘ānī” was first adopted in the seventh century, followed by “ta’wil” in the eighth
century, and then “tafsīr” in the ninth century. The latter two terms were first used
interchangeably20 but later become particularised by the tenth century onwards21.
Exegetical Typologies
Approaches of Qur’ānic exegesis have been classified in various ways due to differing
reference criteria as the basis for differentiation.
A Traditional Classification
The traditional Sunni-Muslim typology is divided into two broad categories:
“Interpretation by Narration” (Tafsīr bi al-Ma‘thūr) and “Interpretation by Personal
Opinion” (Tafsīr bi al-Ra’y). These are further subdivided in order of priority. Tafsir bi
al-Ma‘thūr refers to the Qur’ān explaining itself and exegetical narrations of the
Prophet, Companions and Successors. The first source is the Qur’ān. This primarily
involved examining a verse in light of its sister verses but sources outside of the
scripture were also introduced, such as circumstances of revelation (Asbāb al-Nuzūl),
abrogation (Naskh), readings (Qirā’ah) and types of words (general, specific, literal,
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metaphorical, clear, ambiguous etc.). The second source is the exegetical sayings of
the Prophet. Whilst there is a small percentage of explicit exegetical narrations
numerous implicit sayings and actions exist that explain the Qur’ān22. In general, the
Prophet’s opinion is considered legally binding when acted in the capacity of prophet
but not in the capacity of judge, head of state or his own natural activities23. The third
source is an exegetical narration of a Companion. The Companions utilised the first
two sources in addition to exercising their personal opinion based on external sources,
such as the rules of Arabic language, classical Arabic poetry, pre-Islamic Arab customs
and Judeo-Christian traditions. The fourth source is the exegetical narration of a
Successor. They employed the sources that the Companions used and prioritised their
exegetical opinions over their own.
Tafsīr bi al-Ra’y refers to the personal opinion of a scholar that lived after the time of
the Successors. By definition it is not confined to a specific methodology although
some scholars sought to limit its scope24. This category is divided into Meritorious
(Maḥmūd) and Objectionable (Madhmūm) exegesis. The former division is defined as
being consistent with the “higher sources” of tafsir provided in Tafsīr bi al-Ma‘thūr
whereas the latter contradicts them. Esoteric exegesis (Tafsīr al-Ishārī) has been
defined under Tafsīr bi al-Ra’y. It is considered acceptable as long as it does not
contradict the Shariah or the apparent meaning of the verse, nor deemed as the
verse’s primary meaning25.
The intent behind this classification is to define categories on the basis of “true” and
“false” methods. Advocators of this classification seek to interpret the Qur’ān in the
way it was understood at the moment of revelation. They argue that the Companions
and Successors are most suited at arriving at God’s intent because Qur’ānic references
identify their religious piety26. An issue identified with this classification was the
assumption that its advocators were absolutely objective when in reality they cannot
escape from their personality or environment27.
A Modern Classification
Massimo Campanini is one of the few Arabists who have attempted to classify
exegetical approaches representative of the nineteenth and twentieth centuries. He
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groups the approaches as traditional, salafi, scientific, literary-based, historical and
contextualised, political and thematic.
Traditional Commentary is understood as being heavily indebted to the principle of
authority, reliance on the early commentators and a decontextualisation of history.
Campanini includes Tahir Ibn Ashur (d. 1973), Maḥmūd Shaltut (d. 1963) and
Muhammad Ghazali (d. 1996) as examples who demonstrate elements of praxis. This
means that both the methodology and content of exegesis by these exegetes have
come about as a result of events in their countries28.
Salafi Commentary is characterised as appealing to rationality and open to a
contextualised reading based on the traditional concept of renewal in Islam (tajdīd)29.
In one sense it has responded to demands of a specific period in which colonial rule
and science forced scholars to return to the original sources of Qur’ān and Sunnah, and
assimilate modern science and learning. Notable works of this category are by Sir
Sayyid Ahmad Khan (d.1898) and “Tafsīr al-Manār” by Muhammad Abduh (d. 1905)
and Rashid Rida (d. 1935). Yasir Qadhi is critical of this type of exegesis for attempting
to combine Western philosophy with Islamic thought30.
Scientific Commentary is described as interpreting the Qur’ān in light of modern
scientific discoveries of the physical world and mathematical codes31 with a view to
prove the inimitability of the Qur’ān. Whilst this genre can be traced back to the
thirteenth century, works of this nature are widespread today by authors such as
Tantawi Jawhari (d.1940), Ghulam Ahmad Pervez (d. 1983), Maurice Bucaille and
Zaghlul al-Najjar. This form of exegesis has received a mixed reception from radical
deniers to moderate concordists32.
Literary-based Commentary is to consider the Qur’ān as a work of art suited to literary
analysis that embraces all the tools of rhetoric and eloquence. Originally inspired by
Amīn al-Khuli, these ideas are adopted by exegetes such as Muhammad Khalafallah (d.
1998) and Aisha Bint al-Shātī (d. 1998)33.
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A Historical and Contextualised Commentary is to interpret the Qur’ān in its specific
historical geographical location and cultural context. This exegesis focuses on the
ethical and moral discourse rather than the letter and Arabic semantics of the seventh
century texts34. Two notably authors of this approach are Muhammad Arkoun and
Nasir Abu Zayd.
A Political-based Commentary is interpreting the Qur’ān in light of a particular model
of governance. Two examples, of which the first is less radical, is Abu al-Ala al-
Mawdudi’s (d.1979) “Understanding of the Qur’ān” (Tafhīm al-Qur’ān) and Sayyid
Qutb’s (d. 1966) “In the Shade of the Qur’ān” (Fī Ẓilāl al-Qur’ān). Both authors based
their commentaries with a primary goal to establish God’s law on earth and fight
tyrannical governments.
Whilst the above categories can be generally defined as a hermeneutical reading of the
Qur’ān as each commentator transposes the meaning of Qur’ānic text into one’s own
system of values and meanings, specific works exist to reinterpret the Qur’ān
according to new readings. Two examples are the hermeneutic of liberation by Farid
Esack or women’s rights by Amina Wadud35.
Campanini defines a category on a thematic interpretation of the Qur’ān. This
approach is elucidated using examples from Hasan Hanafi, Fazlur Rahman (d.1988),
Haleem, Iṣlāḥī and Muhammad Shahrur36. Some of these writers will be discussed in
more detail in the next chapter.
Other classifications of exegesis exist, such as being based on the amount of exegetical
detail37 and orientalist formulations38.
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Chapter 3 - Introduction to Thematic Commentary (Tafsīr Mawḍū‘ī)
This chapter examines the definition of Tafsīr Mawḍū‘ī and traces it historical
development.
Definitions of Thematic Commentary
Thematic Commentary (Tafsīr Mawḍū‘ī) is a distinct exegetical approach. Its specific
method and intention has evolved since its basic inception in the classical period. By
focussing on a limited scope of thematic works and by considering only the method
instead of the intention (and vice versa) many researchers have subsequently fallen
prey to partial definitions. Their definitions are presented below followed by an
attempt to achieve a more encompassing definition.
The following definitions of Tafsīr Mawḍū‘ī focus on its method:
To collect verses on one theme from one surah or different surahs and
determine a lesson from it (Abū al-Mu‘ṭal al-Jābarī)39.
To choose one theme in the Qur’ān, collect all verses that follow it, and to
connect the parts that are isolated to form a complete picture of the theme.
This is because the Qur’ān explains itself using another part (Muhammad Abū
al-Nayl)40.
A science that researches the issues of the glorious Qur’ān, unified in meaning
or objective, that collects isolated verses, and formulates their meaning,
extracts its origins and links part of it with the whole (Ẓāhir Ibn ‘Awād al-
‘Ālamī)41.
The following definitions of Tafsīr Mawḍū‘ī focus on the intention or purpose of
approach:
Knowledge that takes outward themes as a foundation for uncovering the
method and style of the Qur’ān. It takes rules and conditions of exegesis to
arrive at the guidance and exalted character of the book (Ziyād Khalīl
Muhammad)42.
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Research into the issues which the Qur’ān presents in different surahs to bring
out specific meanings connected with a specific theme and to establish a goal
(Rafa‘at Abū al-Muṭlib)43.
Knowledge of the issues based on the Qur’ānic objectives from one surah or
more (Mustafa Muslim)44.
To uncover the intention of God through themes to clarify the guidance of the
Qur’ān and manifest an aspect of it immutability. It is a comprehensive
uncovering of God’s intention on a Qur’ānic issue according to human
capability (‘Abd al-Jalīl ‘Abd al-Raḥīm)45.
Rashwānī concludes that the last definition offered by ‘Abd al-Jalīl ‘Abd al-Raḥīm
comes close towards encompassing the necessary aspects of thematic commentary as
it defines the goal of study (intention of God and immutability), the method (through
themes), and states the limitation of study (according to human capability)46.
History of Thematic Commentary
This section divides the major historical developments of thematic commentary into
the classical and modern periods. It reveals the extent to which modern authors have
borrowed thematic concepts from their classical predecessors. The classical period
begins from the sixth to the fifteenth century and the modern period starts from the
sixteenth century onwards.
Classical Period
Time of the Prophet and Companions
Researchers like ‘Abd al-Sattār47 trace the origins of thematic commentary Prophet
Muhammad’s lifetime as narrations exist of the Prophet explaining one Qur’ānic verse
with other verses48. There are also narrations from the Companions like Abdullah Ibn
Mas‘ūd, who interpreted verses by examining what was before and after it49. Iṣlāḥī
goes a step further by claiming that the Companions had no difficulty in understanding
and appreciating its coherence50 on the basis that they understood the Qur’ānic
language and social context in which it was revealed. Rashwānī challenges this view.
He believes the Companions collected verses with the objective of resolving apparent
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contradictions of verses, not arriving at themes. A similarity exists in the method of
explaining the Qur’ān by the Qur’ān.
Developments in the Sciences of the Qur’ān (‘Ulūm al-Qur’ān)
During the formation of the Sciences of the Qur’ān (‘Ulūm al-Qur’ān) in the eighth
century a number of technical features of the Qur’ān were explored such as Qur’ānic
parables, circumstance of revelation, abrogation, Meccan and Madinan verses, textual
implications of words (al-Dalalāt) into clear, unclear, unequivocal, perspicuous etc.
These studies naturally involved collecting the applicable verses that fit into these
categories and hence some researchers viewed this phase as the origins of thematic
commentary. Again Rashwānī disagrees ‘Ulūm al-Qur’ān directly influenced thematic
commentary as it deals with aspects external to the text without extracting a theme on
the actual subject matter of the Qur’ān51. For example, the study of oaths in the
Qur’ān is not a theme but a grammatical feature.
Mustafa Muslim highlights that the collection of recurring words in the Qur’ān
represents a “colour of thematic commentary”52. Works similar to Rāghib al-Isfahānī’s
(d. 1109) “Words in the Qur’ān” (al-Mufradāt Fī Gharīb al-Qur’ān) collect all of the
verses that contain a particular word in order to examine the Qur’ānic meanings and
context of usage for that word, such as Ummah, Jihad, Riba, Zakah53 etc. In this most
primitive form the word under study could become the foundation of building up a
basic theme that traverses the whole Qur’ān.
Isolated Qur’ānic Themes
This stage appears to have a direct relationship with Thematic Commentary. Here all
verses on a particular subject-matter of the Qur’ān are collected instead of explaining
a single verse. The nature of a theme is understood as a topic of the Qur’ān, such as
collection of verses related to prayer, purification or charity as found in Juristic
Exegesis. One early example is Abu Bakr al-Rāzī’s (d. 980) “Exegesis of Qur’ānic Rules”
(Tafsīr Aḥkām al-Qur’ān)54. Other works that followed this thematic approach are by
Mutazali scholars55 who produced treatises on themes such as the Qur’ānic concept of
fire by ‘Amr Ibn Baḥr al-Jāhiz (d. 869)56.
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Objectives of the Qur’ān and Islamic Law (Maqāṣid al-Sharī‘āh)
Abu Hamid al-Ghazali (d.1111) initiates a new direction in thematic commentary by
writing on the aims of the Qur’ān in his book “Jewels of the Qur’ān” (Kitāb Jawāhir al-
Qur’ān). Couched in language resembling Sufi writings, al-Ghazali’s identifies six aims57
of the Qur’ān. These are in fact a mixture of objectives, spiritual states and Qur’ānic
subject matter. Many works in the Modern period will return to the objectives of the
Qur’ān.
This stage is also concerned with the collection of verses that promote the objectives
of Islamic Law (Maqāṣid Sharī‘āh)58. Although initially formulated in rudimentary form
as early as the eleventh century by Abū ‘Abd Allah al-Tirmidhī al-Ḥākim (d. 932), Abū
Isḥāq al-Shaṭibī (d. 1388) is known to have elaborated its theory most extensively.
Instead of focusing on the textual meaning of a Qur’ānic verse al-Shaṭibī searched for
the effective cause (‘illah) of verses from different surahs to arrive at the objectives of
the Shariah59. The objectives of the Shariah can be seen as holistic themes of the
Qur’ān.
Interconnections between Verses
In this category a number of early Muslim scholars initiated the interconnection of
verses with the intent of explaining the immutability of the Qur’ān and wisdom behind
its arrangement. Both Abū Sulaymān Ibn Muḥammad al-Khattabī (d. 998) and Abū Bakr
Ibn al-Tayyib al-Bāqillānī (d. 1013) explored linking a common meaning between single
Qur’ānic words and verses, although not to the extent of passages60. Abū Bakr Ibn ‘Abd
al-Rahman al-Jurjānī’s (d. 1078) discussed verse linkages with reference to grammatical
structures. He also relied on Arabic poetry and the positioning of words within a
sentence with a view to achieve exact and unambiguous expression of ideas that exist
in the mind61. ‘Abd al-Qāsim Ibn ‘Umar al-Zamakhsharī uses a combination of the
previous styles but with more subtle and complex relationships62. Scholars in this
category applied these methods to selected verses of the Qur’ān rather than to all of
it.
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According to Mir63 the first writer to apply linkages (manāsabah) between verses for
each surah of the Qur’ān is Abū Bakr al-Rāzī64. This method involved linking each verse
to the next sequential verse in an unbroken linear chain between all verses in a surah
to form an idea. Similar attempts were followed by subsequent scholars such as Niẓām
al-Dīn Ibn al-Nisāburī (d. 1327), Abū Abdullah Ibn Yūsuf (d. 1344), and Shams al-Din Ibn
al-Shirbīnī (d. 1569). Al-Nisāburī advances al-Rāzī’s method by dividing a surah into a
number of passages and linking them with reference to the dominant themes in
them65.
Mustafa Muslim categorises verse interconnections into three groups: 1) between
verses of a single surah, 2) between the verses in beginning of surah and the verse at
the end of the same surah, and 3) between surahs66. The third group is sub-divided
into three types: linkages between the beginning of a surah and the end of the
previous surah; overall meaning of a surah is linked with the surah before it; and link
between the end of the surah and the beginning of the surah before it67. Jalal al-Din al-
Suyuti discusses some of these relationships in his book “Orderly Pearls in the
Interconnection of Surah” (Tanāsiq al-Durur Fī Tanāsub al-Suwar)68.
Dominant Themes of Surahs
Following in the direction of al-Nisāburī several scholars would write on the dominant
meanings or themes in a surah without linking them together or defining its overall
objective69. Examples of writers that share this method are Taqi al-Dīn Aḥmad Ibn
Taymiyyah (d. 1328), Ibn Qayyim al-Jawziyyah (d. 1350) and Muhammad Ibn Yaqūb al-
Farūz al-‘Ābadī (d. 1414).
One example of this is Ibn Taymiyyah’s collection of exegesis, which has been collated
into one book called “Tafsīr Kabīr”. Instead of explaining one Qur’ānic verse at a time
for each surah he would discuss the dominant themes of the surah. The nature of
these themes would vary. They could refer to a major lesson, a Qur’ānic feature or
explanation of a particular verse. For example, in S.2 “The Cow” (al-Baqarah) chapters
were titled “The meaning of the Unseen and the Seen” (M‘anā al-Ghayb wa al-
Shahadah), “Analogy of comparison and universality” (Qiyās al-Tamthīl wa Qiyās al-
Shumūl) and “Explaining the verse ‘Those who believe and those who were Jews’”
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(Tafsīr ‘an ’Allathīna ’Amanū wa Hādu’)70. Ibn Qayyim follows in similar fashion. For
example, Rashwānī quotes Ibn Qayyim’s discussion of the dominant themes in S.28
“The Spider” (‘Ankabūt) in his book “Wonders of Lessons” (Badā’i‘ al-Fawā’id): “It is
the secret of (God’s) creation and command; a surah of trials and tests; an explanation
of the states of those are tested; to remain hopeful throughout; being patient and
dependent on God during the trial and hope for guidance and victory near the end”71.
Objectives of Surahs
Ibrāhīm Ibn ‘Umar al-Baqā‘ī (d. 1480) demonstrated in an eight volume exegesis
“Arrangement of Pearls in the Connection between Surah Verses” (Tanāsiq al-Durur Fī
Tanāsub al-Suwar) that a surah has one overall objective (maqṣad) that revolves from
the first verse to the last. His approach is described by Rashwānī as 1) identifying the
different themes of the surah, 2) searching for the overall objective of the surah, and
3) linking the themes in light of the overall objective72. In essence Baqa’i’s approach is
to apply the idea of Manāsabāt by al-Rāzī within the guiding principle that each surah
has one ultimate objective. For example al-Baqā‘ī writes that the objective (maqṣūd) of
the S.3 “The Family of Imran” (Ālā ‘Imran) is monotheism (Tawḥīd) and the maqṣūd of
Surah Maryam is the comprehensiveness of mercy (Shamūl al-Raḥmah)”. Another
unique innovation of al-Baqā‘ī was to suggest that the name of every surah was
harmonious with the surah’s objective73. As Rashwānī points out after al-Baqā‘ī, no
major developments in Thematic Commentary are reported between the fifteenth and
nineteenth century 74.
Modern Period
This period is characterised by a combination of concepts and methods from the
classical period and, in some cases, advances of them. Some writers have exaggerated
the uniqueness of their ideas due to a lack of research in historical works75.
Thematic Incoherence of the Qur’ān
Typically advanced by some academics during earlier scholarship in Qur’ānic Studies,
writers such as Thomas Carlyle76, Montgomery Watt77 and Francesco Gabrieli78 have
essentially described the Qur’ān’s style as “confused”, “disjointed” and “muddled”.
Based on a twentieth century European conception of literary coherence perhaps this
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position is understandable. The Qur’ān indeed possesses unique features within a
surah, such as setting principles without sufficiently illustrating them; presentation of
certain types of evidence; amount of space devoted to a theme being
disproportionately small; abrupt start and end; and multiple apparently unrelated
topics. John Merrill79 argued that the underdeveloped state of Qur’ānic Studies in the
twentieth century can be held responsible for the incoherence narrative. Since then
research in this discipline has grown and some major developments highlighted below.
Isolated Themes of the Qur’ān
As witnessed by earlier works in the study of ‘Ulūm al-Qur’ān and Legal Exegesis, the
method of collecting Qur’ānic verses particular to technical features or subject matter
continued to be adopted in the modern period. A plethora of works by scholars and
academics specialise on a particular Qur’ānic theme, such as the Qur’ān’s self-image,
marriage, politics or the hereafter. This category typically occupies the shelves of most
bookshops and libraries in Islamic Studies. Encyclopaedias80 dedicated to the Qur’ān
also fit in this category.
Dominant Themes of the Qur’ān
Authors in this group resonate with the procedure of Abū Ḥamīd al-Ghazālī in
identifying the aims of the Qur’ān. They attempt to derive the central concepts or
themes that traverse the whole of the Qur’ān instead of a surah. Some of the themes
constructed by the writers converge and others vary considerably and are commonly
in response to issues associated with the traditional verse by verse commentaries.
Writers also attempt to identify one overall message of the Qur’ān in which all the
major themes point to. Examples of scholars in this group are Fazlur Rahman, Ziauddin
Sardar, Haleem81, Kenneth Cragg82, Muhammad Ghazali83, Jacques Jomier84, Mahmūd
Hijāzī85 and Toshihiko Izutsu86. Rahman and Sardar will be studied below.
In the beginning of Rahman’s “Major Themes of the Qur’ān” he justifies that
synthesising a theme or concept across its many contexts in the Qur’ān and
“interiorising [it] into a total mental picture” is logical and yields insight into the
cohesive outlook of the Qur’ān, achieving “concrete unity” and “fullness of
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meaning”87. For Rahman a verse by verse procedure, by its very nature, leads to
subjective and partial views. He formulates eight themes as follows: God, Man and
Individual, Man in Society, Nature, Prophethood and Revelation, Eschatology, Satan
and Evil, and Emergence of a Muslim Community. Rahman considers the first theme,
God’s existence, as the “master truth” and the others as the foundation-stone from
which other Qur’ānic ideas are derived from or subsumed under it. For every theme
Rahman discusses its finer details by resorting to multiple verses from different surahs.
Rahman bases the importance of a theme on the frequency it occurs in the Qur’ān. For
example, he uses the expression “keeps emphasising” several times. He also addresses
inadequate views of some “Western” scholars, for example viewing God as a
capricious tyrant. Rahman frequently links themes together and occasionally links one
theme to what is perceived as the overall aim of the Qur’ān: “man and his
behaviour”88.
In his book “Reading the Qur’ān”, Sardar conducts a passage-based approach for
interpreting S.1 “The Opening” (al-Fātiḥah) and S.2 “The Cow” (al-Baqarah) and
dedicates a major section on the Qur’ān’s themes. After admitting the vital role that
classical commentaries have contributed in Muslim understandings of the Qur’ān, like
Rahman, he critiques them on multiple fronts. He agrees that a verse-by-verse
commentary is unable to yield sufficient insight into “broader themes, essential
concepts and universal meanings” as it procedure lacks awareness of the Qur’ānic
worldview89; causes the “argumentative” nature of the Qur’ān to get lost90; and argues
it is unable to cope with the challenges of contemporary times as the Qur’ān must be
read with needs of our time. Sardar discusses twelve themes and uses verses from
different surahs to support his ideas. His choice of themes appear to underline an
agenda of re-reading the Qur’ān in light of today’s context which he alludes to when
concluding his themes on “Time and History”91 and “Abrogation and Change”. His
other themes are driven by a hermeneutic of justice, equity and coexistence, seen in
themes on “Truth and Plurality”, “Humanity and Diversity” and “Ethics and Morality”.
Dominant Themes of a Surah
This group is reminiscent of the works of Ibn Taymiyyah. The dominant themes of a
surah are now determined in response to the specific contexts of the modern period
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such as science, technology, orientalist views and traditional verse-by-verse exegetical
approaches. It is likely that the classical writers also constructed themes in light of the
major challenges of their times. Allocating a surah to a distinct objective is not
attempted. Selected examples within this category are by Rashid Rida, Muhammad
Ghazali (d. 1996) and Abu al-Ala Mawdudi92.
The exegesis called the “The Lighthouse” (Tafsīr al-Manār) by Muhammad Abduh and
Rida is seen as having a major influence on modern exegesis93. They were able to
justify reformist ideas by drawing up the general ideas of a surah. Yasushi Kosugi cited
that integrity of a surah as one of the nine foundations on which their methodology
relied upon94. For example, before commencing the traditional verse by verse exegesis
Rida dedicates a seventeen-page section on the dominant themes of S.2 “The Cow”
(al-Baqarah). This comprised of: inviting others to Islam, description of beliefs, law,
rules of the religion and principles of legislation. Each item is elaborated upon in
detail95. Tafsīr al-Manār also highlights linkages between a surah and the surah before
it. For example, the link between S.3 “The Family of Imran” (Ālā ‘Imran) and S.4
“Women” (al-Nisā’) is that the former ends with the command of God consciousness
(Taqwā) and the former also begins with this command96.
In “A Thematic Commentary on the Qur’ān” Muhammad Ghazali presents themes of
the Qur’ān in sequential order in which verses appear in the surah. He typically
embeds a single verse or group of verses within the discussion of each theme. If verses
that occur later in the surah support the theme they are also referenced. Not all verses
are discussed; at times small passages are summarised or ignored. For example in S.7
“The Heights” (‘Arāf), verses between V.53 and V.92 are summarised as the history
and experience of earlier nations97. The majority of the verses are explained with
reference to events during the prophetic period but are also concluded with the
challenges that Ghazali saw in his day. For example, Ghazali relates the topic of Muslim
alliances in V.73 of S.8 “Battle Gains” (al-Anfāl) with the tragedy of Muslim disunity
and Arab nationalism in Muslim-majority countries98. No discussion is made on the
overall objective of a surah.
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Unity of Surah: Seeking its Overall Objective
Like al-Baqā‘ī, the authors in this group divide a surah into sections and link them to
identify the surah’s main purpose or objective. This study is typically motivated by a
desire to demonstrate the Qur’ān’s coherency, its imitability and a more faithful
interpretation of the Qur’ān. Examples are given for Muhammad Abdullah Daraz (d.
1958), Sayyid Qutb (d. 1966) and thematic research project conducted by Sharjah
University. Other writers in this category include Ḥusayn Tabātāba‘ī 99 and Maḥmūd
Bustānī100.
In his book “The Great News” (al-Naba’ al-Aẓīm), Daraz is eager to demonstrate that
the arrangement of a surah’s verses are divinely inspired and transcends all
miracles101. He attempts this for S.2 “The Cow” (al-Baqarah) only, the longest surah in
the Qur’ān. Predicated with the view that any sophisticated literary expression
demands unity of meaning and artistic coherence, he argues that each surah has
separate divergent parts that directly link, create a “perfect harmony”, fit in its most
suitable position comfortable with its adjoining parts, and moves in the same direction
to fulfil a particular purpose102. He cautions the reader not to be oblivious to the
linkages that may first appear “unnatural” but link on the basis of contrast, sub-
division, example, deduction, complement, exception etc. He states that if no natural
link then the Qur’ān would “move from one to the other very gently…using the sort of
syntax that allows compatibility between unfamiliar elements”103. In S.2 “The Cow” (al-
Baqarah), Daraz identifies five principal sections, each with a specific purpose. He
discusses at length the sub-division of each section, the natural progression between
them and abrupt transitions.
In “The Shade of the Qur’ān” (Fī Ẓilāl al-Qur’ān), Sayyid Qutb produces a commentary
of all the Qur’ānic surahs. When introducing S.2 “The Cow” (al-Baqarah) he writes that
every surah has a “personality of its own”, special rhyme and musical impulse, and
revolves around a central theme, or a number of major themes related to one another
by a common idea104. He also states that the Qur’ān as a whole possesses an overall
objective (hadaf). Like Daraz, the surah is divided into several sections and its themes
linked to given an overall meaning. Occasionally the surah section will align with the
traditional thirty divisions (juz’). Mir notices that Qutb describes the mood and
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atmosphere of several surahs in the same way that hardly distinguishes the surah’s
central theme from the general objective of the Qur’ān105.
A major work called “A Thematic Commentary of the Surahs of the Glorious Qur’ān”
(Tafsīr Mawḍū‘ī Li Suwar al-Qur’ān al-Karīm)106 was completed by a team of 31
researchers in the United Arab Emirates, produced a nine volume thematic
commentary covering each surah of the Qur’ān. A number of thematic characteristics
are identified: the central theme of the surah, link between the surah’s name and its
theme and surah interconnections.
Surah Groups
A major innovation in thematic commentary unique to the modern period is the
division of surahs into groups and assigning an overall theme to the group. Two
authors that utilise this approach are Ḥamīd al-Dīn al-Farāḥī and Sa‘īd Hawa’.
Farāḥī developed the idea of surah groups in rudimentary form before it was
elaborated by his student Iṣlāḥī. Farāḥī believed that the arrangement of surahs in
their present order was divinely inspired through the prophet and thus was not
without a compelling rationale107. He devises nine groups as follows: Group 1: Surahs
1-5, Group 2: Surahs 6-9, Group 3: Surahs 10-22, Group 4: Surahs 23-24. Group 5:
Surahs 25-33, Group 6: Surahs 34-49, Group 7: 50-66, Group 8: Surahs 67-112, and
Group 9: Surahs 113-114. It is not clear on what basis Farāḥī devised this arrangement
as his own commentary of the Qur’ān was limited to fourteen surahs in total108. The
internal arrangement of each surah group into a Mecca and Madinan bloc is attributed
to Iṣlāḥī rather than Farāḥī, which will be explored later in this study.
In his book “The Foundation of Exegesis” (Asās Fi al-Tafsīr)109, Saeed Hawa’ (d. 1989)
divides the Qur’ān into four groups and argues that each group is linked with S.2 “The
Cow” (al-Baqarah). His surah groups follow a traditional classification based on the
number of verses in a surah110 as follows: “Long” (al- Ṭiwāl) from S.3 to S.9, 2);
“Hundreds” (al-Mu’īn) from S.10 to S.28; “Oft-Repeated (al-Mathānī) from S.29 to
S.50; and “Broken” (al-Mufaṣṣal) from S.51 to S.114. Rashwānī critiques the work for
not clearly justifying the link between S.2 and each group, and claims S.1 plays a
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comparatively stronger role as it encompasses all of the Qu’ranic objectives in terms of
creed, legislation and eschatology111.
Stylistic Approaches to Qur’ānic Coherence
Recently several studies have moved away from a thematic approach and looked to
analyse the unity of a surah using linguistic and rhetorical approaches. One motivation
behind these studies is to address the problems faced by authors who divide surahs
into passages according to topics. For example, Salwa el-Awa cites that topical
divisions can differ according to the author’s understanding of the relations between
topics and there are often verses that are difficult to relate to the overall theme of a
surah112. Two examples under review are Salwa el-Awa and Michel Cuypers. Other
contributions in this area are by Neil Robinson113, Islam Dayeh114, Mathius Zahniser115,
Hussein Abdul-Raof116, Carl Ernst117 and Amer Gheitury118.
In “Textual Relations in the Qur’ān: Relevance, Coherence and Structure”, Salwa el-
Awa addresses verse linkages according to principles derived from modern pragmatic
theory. Her assumption is that these principles, in combination with linguistic and non-
linguistic contexts, are likely to yield a more systematic understanding of Qur’ānic
Studies119. El-Awa illustrates this theory using two medium-length surahs (S.33 and
S.75) that contain verses whose relation to the general theme of the surah is
problematic. Using Relevance Theoretical analysis, she suggests that the divisional
topic of surah should not be taken as the sign of connectivity but rather a contributor.
Instead grammatical particles can behave as markers to new sections120. El-Awa also
suggests other non-pragmatic techniques related to pronoun shifts, rhythm and rhyme
changes can indicate a shift of subject matter.
In monograph “Semitic Rhetoric as a Key to the Question of the naẓm of the Qur’ānic
Text”, Cuypers addresses the issue of Qur’ānic coherence by utilising studies in Semitic
rhetoric theorised by Roland Meynet in the context of Biblical rhetoric. Cuypers
highlights that Greek rhetoric adopted today within European literature uses a linear
and continuous manner of composing speech i.e. follows an introduction, main body
and conclusion121. The composition of Semitic rhetoric, however, does not follow this
linear structure but rather points to various forms of symmetry. This symmetry
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appears in various forms. Three examples are: “parallelism”: units of text reappear in
the same order (ABC/’A’B’C); “concentric”: units of text are arranged concentrically
around a centre (ABC/x/C’B’A’); and “mirror”: similar to concentric but without the
central element (ABC/C’B’A). Cuypers argues that the Qur’ānic text seem disorderly
according to the Greek rhetoric tradition, but possesses a “very sophisticated
composition” according to complex set of symmetries of Semitic rhetoric122. Using
examples in S.101 “The Crashing Blow (al-Qāri‘ah), S.4 “The Feast” (al-Mā’idah)123,
S.12 “Joseph” (Yūsuf) and S.1 “The Opening” (al-Fātiḥah), Cuypers identifies
symmetries and argues that they are composed with literary rules known by the Arab
society in the prophetic period.
Conclusion
As seen from this wide corpus of writers the primary vehicle for demonstrating
coherence in the Qur’ān has been a thematic one. It has developed from linkages
between words, verses, passages, surahs and surah groups. Recent research has
identified limitations in a theme-based approach by exploring stylistic methods, which
echo non-theme approaches of grammatical structures by Abū Bakr al-Jūrjānī in the
eleventh century. Figure 1 illustrates the major shifts in thematic concepts since the
prophetic era.
Coming back to the definition of Tafsīr Mawḍū‘ī, whilst Rashwānī’s choice of definition
succeeds in moving beyond a partial definition, due to its generality, it fails to
encompass other intentions and methods that are representative of classical and
modern developments. One such rendering that addresses this is to define Tafsīr
Mawḍū‘ī as “An exegetical study that formulates themes from within or outside the
text in isolation, at level of surah or the Qur’ān to uncover the intention of God and
suggest its coherence and aspects of its immutability”.
Figure 1 - Major historical shifts in thematic concepts of the Qur’ān
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Chapter 4 - Life sketch of Amīn Iṣlāḥī and Amr Khālid
This chapter outlines the influence, major life events and written works of Amr Khālid and Amīn Iṣlāḥī.
Amr Khālid
Influence
Amr Mohamed Helmi Khālid is one of the most influential Muslim preachers in the
Arabic speaking world. His rankings in the World Most Influential Muslims surveys124
have been phenomenal the past five years: 14th in 2009, 15th in 2010, 21st in 2011 and
34th in 2012, and included in the Time Magazine’s “100 Most Influential People” in
2007. His videos on You Tube have received over 26 million hits and he attracts two
million fans on his Facebook page125. Khālid’s influence has also received academic
attention by writers such as Asef Bayat126 and Samia Serageldin127.
Khālid’s appeal has been attributed to his ability to relate to and communicate in the
language of his audiences128. Unlike traditional imams he dresses in suits, is clean
shaven and speaks publically in colloquial Egyptian dialect. His charismatic style and
oratory skills enables him to captivate audiences by relating to their experiences,
punctuating lessons with jokes and deploying accessible analogies from sport, history
and popular culture129. Using the core messages of Islam, he seeks to reconcile faith
with realities of the twenty-first century. He listens, encourages dialogue and
empowers young men and women in a societal context that views itself as
“underdeveloped”130. He also reaches his audience using their preferred media tools of
communication instead of using traditional means like attending the mosque.
Khālid has not been without its critics. A prominent liberal thinker, Hala Mustafa,
argued that Khālid presents a conservative reading of Islam garbed in an attractive
cover131. Within some academic circles Khālid’s message is considered to embody an
innovative style that lacks theological depth, critical thinking and re-interpretation.
Bayat claims he contributes to a narrow-minded approach to religion that is not
intellectually-progressive, and encourages obedience to authority. Others are critical
of him for turning religious work into a profitable venture132.
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Birth and major life events
Khālid was born in 1967 in the Cairo district of Mohandessin in an upper middle class
home. His father was a physician and his maternal grandfather was Ibrahim Abdel-Hadi
Pasha, a prime minister under Farouk (d. 1965), King of Egypt and Sudan during 1936-
1953. Like many modern Egyptians, Khālid went to secondary school and graduated
from Cairo University’s Faculty of Commerce in 1988. In 1990, he began his career as
an accountant for an international accounting and consulting company, KPMG Egypt,
and later founded his own accountancy company in 1998.
Brought up in an unreligious environment with moral values, Khālid described that his
religiosity towards Islam began in the first year of secondary school. He would pray at
the mosque regularly, study the Qur’ān and read many books on Islam133. According to
his resume134, it was not until the age of 34 when he first experienced formal Islamic
Studies education by achieving a diploma at the Institute of Islamic Studies, Egypt.
Whilst still working for KPMG Khālid began preaching part-time at his local football
club during Ramadan prayers in 1995. His name soon became well known in the local
area. His popularity was further promoted after being selected as head preacher at the
El-Hossari mosque. By 1998 Khālid was preaching full-time. It was not until he was
offered to host an Islamic television programme in 2001 on a Saudi-funded religious
satellite channel, Iqra’, where his fame transformed into a global icon. In 2003 he
moved to UK after being reportedly pressurised by the Egyptian government to cease
his public preaching135.
Whilst in the UK136 Khālid signed new satellite contracts with Orbit and al-Rai,
established his personal website137, and distributed his religious programmes on CDs,
cassettes and videos. Khālid established community development programs, such as
“Right Start Foundation” in 2003, a UK charitable organisation committed to nurturing
constructive and positive existence between different faiths. He also set up “Life
Makers Organisation” in 2004, a platform to attract youth volunteers to areas of
literacy, health awareness and coexistence. He has been officially invited by the
authorities of several governments138 to speak at annual Islamic conferences in
Europe139. In 2010 he completed his PhD at the University of Trinity Saint David140.
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More recently Khālid supported the protestors in Tahrir Square during the Arab Spring
and subsequently launched a political party called “Egypt’s Future Party”. In July 2013
he resigned because he felt reform and preaching did not fit with the requirements of
political life141.
Major works
As noted above Khālid’s Islamic education was not conducted through a traditional
religious seminary but self-taught and moved in academia. Nevertheless as a full-time
preacher, Khālid has authored over 15 books on Islam, mostly written in Arabic142. His
book titles are a reflection of Khālid’s overall thought on Islam. This has been
articulated in a recent interview. He describes Islam as four interconnected
dimensions: faith, ethics and manners, positive community development and
coexistence143. These ideas resonate with many of his books, such as “Manners of a
Muslim” (Akhlāq al-Muslim) in 2002, “Purification of the Heart” (Islāḥ al-Qulūb) in
2003, “Indeed I am creating on Earth a Vicegerent” (Innī Jā‘il Fi al-’Ard Khalīfah) in
2006 and “Invitation of Coexistence” (Da‘wah al-Tā‘ush) in 2008144. Khālid criticises the
traditional scholars for propagating an “old message” of faith for the sake of faith itself
instead of channelling religious energy towards constructive development of society.
Many of his ideas are not new. Muslims scholars like Yusuf al-Qaradawi also note
constructive development as a core message of Islam145.
Khālid writes that the motivation for writing “Qur’ānic Contemplations: Reflecting on
the Goals of Each Chapter of the Qur’ān” occupied his mind since 1994. Every year in
the month of Ramadan he would become saddened by Muslims reciting the Qur’ān
without a clear appreciation of its objectives. He felt many treated the Qur’ān as an
encrypted code that was disjointed and incoherent. These reflections eventually
spurred Khālid to bridge this gap146. He clarifies that his book is not a “typical
exegetical work” but a personal reasoning to encourage the youth to increase their
understanding of the holy scripture and demonstrate how the surahs and verses are
linked147.
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Amīn Iṣlāḥī
Influence
Amīn Aḥsan Iṣlāḥī’s influence has been substantial, particularly in areas of political
activism and social reform within India and Pakistan, and more globally in the form of
his intellectual contributions to Qur’ānic exegesis. He was heavily involved in the early
development of Jamaat-e-Islami, a political party that still enjoys wide appeal in
Pakistan today148. Following his resignation from the party he remained engaged with
the society though his study circles and periodicals. Iṣlāḥī’s most significant appeal lies
in his contribution to thematic exegesis with specific innovations in surah pairing and
refinement of Farāḥī’s concept of surah groups. His eight volume exegesis, Taddabur-
e-Qur’ān, has received attention from academics and Muslims in general. Following his
death, his ideas live in many students who propagate the Farāḥī-Iṣlāḥī school of
thought in tackling challenges of societal reform and revival of Islam in Pakistan149,
with a number of websites dedicated towards this end150.
Birth and major life events
Iṣlāḥī was born in 1904 in a village called Bhamhur, located in district Azamgarh, north
of India. The livelihood of his family was based on the cultivation of their own land. His
early education was spent at “Madrasah al-Iṣlaḥ”, a school that offered studies in
Arabic literature, the Qur’ān and aspects of European social sciences. The school was
established in 1908 on the educational principles of Shibli Nu’mani (d. 1914), a
theologian known for balancing the then extremes of Deoband conservatism and Sir
Ahmad Sayyid’s modernism151. Hamid al-Din Farāḥī (d. 1930), a student and relative of
Nu’mani, later took charge of the school in 1925. Farāḥī, a teacher of Arabic and
Persian at the universities of Aligarh, Allahabad and Dar al-‘Ulum, studied with some
prominent scholars of the time, such as Sir Ahmad Sayyid and professors, Thomas
Arnold and Josef Horovitz152.
After graduating from Madrasah al-Islah at the age of 18, Iṣlāḥī worked as an assistant
editor of two newspapers. During a visit to his school in 1925, Iṣlāḥī met Farāḥī. It
appears Farāḥī was in search of students who could continue his approach of the
Qur’ān. He offered Iṣlāḥī to study the Qur’ān with him full time. Iṣlāḥī accepted and left
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his career in journalism. Under Farāḥī, Iṣlāḥī studied the ideas of Qur’ānic coherence
and modern political philosophy. After the death of Farāḥī in 1930, Iṣlāḥī was
appointed principal of the school at the age of 26. During the next 11 years he edited
and published Farāḥī’s unpublished works, most of which were written in Arabic. This
was facilitated through the setup of a research circle called “Da’irah Ḥāmidiyyah”. In
1936 he introduced a periodical for promoting Farāḥī’s thoughts which continued for
three years153.
In 1941, Iṣlāḥī left the school to join Abu al-Ala Mawdudi’s new Islamic revival
organisation turned political party, Jamaat-e-Islami. Since joining as a founding
member he played a number of leadership and strategic roles during his 17 year
tenure, acting at one point as Vice President154. After a number of disagreements with
Mawdudi on the direction of the organisation with respect to electioneering, powers
of the party leader (amīr) and party politics in 1958, Iṣlāḥī resigned from the party.
During this period it has been suggested that Iṣlāḥī’s approach to bring about genuine
societal change shifted from a state-centred approach to an intellectual and reflective
transformation of conscience in light of the Qur’ān155. This event perhaps draws
parallels with Khālid’s experience between the interaction of reform and party politics.
Iṣlāḥī’s student, Javed Ghamidi, later developed his teacher’s arguments in calling for
societal-centred social change.
For the next 23 years, Iṣlāḥī devoted himself towards the production of his Qur’ānic
exegesis in Urdu, Tadabbu-e-Qur’ān. Like Farāḥī, Iṣlāḥī looked to transfer his
intellectual tradition to the next generation. In 1961 he setup a small study circle for
university students called “Halaqah Taddabur al-Qur’ān”, where he taught Arabic,
Qur’ān and hadith. He opened a similar circle in 1981 called “Idārah Tadabbur Qur’ān
wa Ḥadīth”156, which continued until 1993157. In 1997, he died at the age of 93 in
Lahore, Pakistan.
Major Works
Apart from his most important work, Tadabbur-e-Qur’ān, Iṣlāḥī authored around 18
books158 covering various religious, legal, social and political issues whilst a member of
Jamaat-e-Islami. Iṣlāḥī also translated several works by Farāḥī from Arabic into Urdu
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such as “Oaths of the Qur’ān” (’Aqsām al-Qur’ān) and “Farāḥī’s Commentary of
Selected Surahs” (Majmū‘ah Tafāsir al-Farāḥi).
The central motivation behind Tadabbur al-Qur’ān was Iṣlāḥī’s drive to remove doubts
about the Qur’ān’s incoherence by some Muslims and orientalists. He writes:
“Here it is appropriate to direct the attention of the readers to a mischief spread by the
Orientalists to ruin its divine arrangement and format. They have published copies of
the Qur’ān in which the sūrahs are not arranged in the manner God and His Prophet
(sws) did. They have rearranged them claiming that this new arrangement is more
meaningful and better arranges the Book of God and rids it of the haphazard sequence
which they think it had. A similar state of affairs is being witnessed in some Muslim
countries...”159.
Although Iṣlāḥī claims his mentor “successfully attempted and proved it [coherence]”
for certain Meccan surahs160, doubts arose about the larger and complex Madinan
surahs161. In Tadabbu-e-Qur’ān, Iṣlāḥī believes he has shown coherence for the
Madinan surahs too.
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Chapter 5 – Thematic Exegesis of Amr Khālid
This section is concerned with the thematic approaches of Khālid. His utilises the
concepts of surah unity, linking the surah name to its goal, surah groups, and
occasionally discusses surah pairs and verse linkages within or preceding a surah.
Surah Unity
In the introduction of “Qur’ānic Contemplations” Khālid writes:
“Every surah possesses one topic (mawḍū‘ī wāḥid) and a defining set of goals
(ahdāf)…if you knew the goal (hadaf) of a surah and its topic then you will become to
appreciate that the verses of a surah form an amazing connection. This will increase
your love for the book of God and belief that it has been sent from the All-Wise and All-
Aware…Every surah of the Qur’ān is an expression of a complete unity; it establishes a
clear goal and every verse serves this goal in one or many ways…”162.
Khālid’s concept of surah unity comprises of two units: “topic" and “goal”. He writes
that every surah contains “one topic”, which implies that his usage of “topic” does not
refer to a specific subject matter of the Qur’ān but rather a collection of subject
matter. In fact he replaces the word “topic” with the word “theme” (miḥwar) when
introducing S.2 “The Cow” (al-Baqarah): “…every surah has one theme and one goal”
(Li kulli surah miḥar wa hadaf wāḥid)163. His differentiation between goal and theme
alludes to the need to go beyond identifying the Qur’ān with its topics such as God,
Prophethood or stories of past nations, but to clearly identify lessons that God intends
mankind to learn and apply in their life. Khālid articulates this idea: “…if you knew the
goal or the goals of the surahs then you would have understood the intention of God
from these surahs and what He wants from you in this book, even if you do not
understand the meaning of every verse”164. Although Khālid makes a distinction
between the surah goal and the theme, he is exclusively concerned with the former
throughout his exegesis.
The Surah Goal
Khālid discusses 87 surahs in the Qur’ān, ignoring 27 surahs in his last Surah Group165.
For each of these surahs a goal is mentioned (see Appendix A). Every verse is now
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understood within the context of the surah goal. In this way a wide range of
apparently unrelated topics within a surah become harmonised and relevant in serving
the surah’s goal. For example, in S.4 “Women” (al-Nisā’), the verses on fighting in
God’s path are now understood as taking up arms to specifically protect the rights of
the oppressed as the surah goal is be just and merciful to family and society, especially
women166.
A feature of a surah goal is that is contextualises repetitive topics. For example the
mistakes of the descendant of Israel are mentioned at length in S.2, S.3, S.4 and S.7. In
S.1, they are an example of those who failed in the responsibility on earth. In S.2 they
are considered as external factors that impact steadfastness on God’s methodology. In
S.3 they are considered as an example who are unjust to themselves and other people.
In S.7 their mistakes are an example of a people who are passive and not decisive on
the Truth. In each case the mistakes of the nation of Israel take on a different meaning
in light of the surah goal. Similarly, repetitive topics on past prophets are also
contextualised in this way167.
Khālid does not apply one method in determining the surah’s goal but rather a number
of them depending on the characteristics of the surah. For example, in justifying a
surah’s goal if the surah cannot be divided into distinct thematic divisions then the
quantity of keys words are highlighted. Or if a thematic verse is not identified then
verses from other surahs are employed. The techniques can be split into two broad
categories: internality, derived from within the Qur’ānic text, and externality, derived
from outside the text. These groups are outlined below and each technique examined.
Internality
Thematic Verse (Āyah Miḥwariyyah)
Frequency of key words
Surah Division
Verse selection
Intertextuality – using verses from other surahs
Ambiguous interpretation
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Externality
Context of the Qur’ānic Revelation
Sayings of the prophet
Islamic thought and philosophy of Amr Khālid
Perceived Challenges of Today
Internality
The Thematic Verse (Āyah Miḥwariyyah)
Khālid’s primary technique for determining the surah goal is to identify what he coins
as the “Thematic Verse” (Āyah Miḥwariyyah). He does not explicitly define or explain
what he means by this expression but it becomes evident after identifying it in many
surahs. It is a verse that embodies the surah’s goal. It mainly consists of one verse but
may occasionally have two verses (S2, S6, S11, S17 and S27) or three verses (S4, S16
and S36). An example is provided below for S.8 “Battle Gains” (al-Anfal), a Madinan
surah comprising of 75 verses.
Khālid begins by relating that the surah was revealed closely after the Battle of Badr,
Khālid generalises the victory of this battle to the victory of anything when applying it
to the surah goal. The surah goal is to know that victory requires both spiritual and
material effort168. One without the other will lead to failure. The surah is split into two
sections: V.1-V.59 and V.60-V.75. In the first section Khālid highlights examples of
God’s intervention in the battle of Badr to indicate spiritual reliance on Him: V.7:
arrangement of the battle; V.11: God sent down rain to cleanse them; V.12: sending of
angels; V.17: God killed them not you; and V.44: God made the opponents look few. In
the next section the verses on material effort are illustrated: V.60: prepare as much as
you can; V62: obey God and avoid disputation; V.66 be patient. The Āyah Miḥwariyyah
is detected in V.45: “Believers, when you meet a force in battle, stand firm and keep
God firmly in mind, so that you may prosper”. Khālid explains the surah goal is
encapsulated in this verse as “stand firm” designates material effort, “keep God firmly
in mind” signifies spiritual effort, and “you may prosper” refers to victory169. One could
hardly disagree with this conclusion.
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The Āyah Miḥwariyyah is not mentioned by Khālid for every surah. In fact it is stated
for 24 surahs in total, which are a combination of Meccan and Madinan surahs. This
does not imply that the Āyah Miḥwariyyah cannot be applied to the remaining surahs.
On close examination a thematic verse could be detected in many surahs where Khālid
is silent. For smaller surahs containing a few themes this is obvious. For example, in
S.66 “The Hypocrites” (al-Munāfiqīn), the surah goal is be aware of the dangers of
hypocrisy. The Āyah Miḥwariyyah could easily be V.1: “…and He [God] bear witness
that the hypocrites are liars…”. The same can be said of S.62 “The Day of
Congregation” (al-Jumu‘ah). The surah goal is be aware of the role of Friday
congregational prayer in one’s loyalty to Islam. The Āyah Miḥwariyyah could be V.9:
“Believers! When the call to prayer is made on the day of congregation, hurry towards
the reminder of God and leave off your trading - that is better for you, if only you
knew…”. For larger surahs, the Āyah Miḥwariyyah could also be identified. For
example, in S.9 “Repentance” (al-Tawbah), the surah goal is to know that door of
repentance remains open for all types of people170. The Āyah Miḥwariyyah can be
signified in the rhetoric questions of V.104: “Do they not know that it is God Himself
who accepts repentance from His servants and receives what is given freely for His
sake? He is always ready to accept repentance, most merciful.”
On a few occasions the Āyah Miḥwariyyah could not be discovered from the surah
goal. For example, in S.26 “The Poets” (al-Shū‘arā’) the surah goal is to deliver the
message of Islam to people in the most suitable and influencing means possible171.
Khālid justifies the surah goal based on the emphasis of conversation between
different past prophets and their people. No explicit verse could be found that
supports the surah goal. Once a general feature is identified between the verses of a
surah a link becomes apparent. But conversations between different prophets and
their people also appear in other surahs like S.7 “The Heights” (al-A‘rāf) V.59-V.93.
Based on the above examples it appears that Khālid ignored the Thematic Verse for
the majority of surahs to perhaps prompt his readers to investigate themselves. In the
few instances when the Āyah Miḥwariyyah cannot be genuinely uncovered Khālid
employs other techniques to justify the surah’s goal.
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Frequency of Words
Khālid surveys the frequency of a particular word or expression in comparison to other
surahs to identify the surah goal. For example in S.30 “The Byzantines” (al-Rūm), the
surah goal is to question one’s disbelief as the signs of God are clear”172. The phrase
“One of His signs…” occurs eight times unlike in other surah to indicate that God’s
signs are evident: V.20, V.21, V.22, V.23, V.24 (twice), V.25 and V.46. Also in S.43
“Ornaments of Gold” (al-Zakhruf), the surah goal is to beware of the world’s
embellishments and materialism173. Khālid argues that the words “gold” (dhahab) and
“silver” (fiḍḍah) are repeated more frequently in this surah than any other to indicate
that the surah goal is linked with temporary riches (V.33, V.35, V.53 and V.71). A final
example is S.5 “The Feast” (al-Mā’idah). The surah goal is directed at the believers to
fulfil the ethical and legislative injunctions of the previous surahs: S.1- S.4. Although
half of the surah deals with the “People of the Book” (Ahl al-Kitāb), Khālid argues that
by virtue of the expression “You who believe…” occurring 16 times in the surah out of
88 times of the whole Qur’ān, the surah thus addresses the believers174. This
reasoning, coupled with the injunction in V.1 to fulfil one’s oaths, substantiates
Khālid’s view of the surah goal.
Surah Division
Khālid does not divide the majority of surahs into neat divisions. In fact this has been
performed for four surahs in total: S.2 “The Cow” (al-Baqarah), S.3 “Family of Imran”
(Āla ‘Imrān), S.8 “Battle Gains” (al-Anfāl) and S.15 “al-Hijr” (al-Ḥijr). For these surahs
the divisions are broad; S.3, S.8 and S.15 have two sections whereas S.2 has six. The
sections are identified according to high level themes that serve the surah goal. For
example in S.15, the surah goal is to know that God preserves His religion and not to
be blinded by the strength of others175. Khālid assigns V.1-V.86 as one section to
denote the protection of God and the second section, V.87 – V.99, advises how to
practically deal with this reality. In the first section a number of verses are used to
indicate God’s protection in general terms: V.9 – God protects the Qur’ān; V.16 – God
protects the heavens; V.19 – God protects the earth by placing mountains in it, V.21 –
protection of sustenance; and V.42 – protection of the believers from the trap of
Satan. The second section deals with transferring the belief of God’s protection into
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practical steps as this concept could be misconstrued to a lack of action: V.87 – recite
the seven repeated verses (understood by Khālid as S.1) to strengthen oneself
spiritually; V.88 – not to be deceived by the material powers of others like the tribe of
Hijr; V.94 – invite others to Islam even if they mock you; and V.97 – glorify God’s praise
as God acknowledges that constant mockery leads to exhaustion and hesitation.
Khālid is more concerned with selecting verses throughout the surah in no particular
order to support the surah goal. Even if Khālid could divide the surah into logical
sections, he chooses not to. For example, S.18 “The Cave” (al-Kahf) can be divided into
five clearly delineated stories: V.9-V.31 – people of the cave; V.32-V.49 – two men with
gardens; V.50-V.59 – Satan refusing to bow before Adam; V.60-V.82 – Moses and the
companion (Khidr); and V.83-V.110 – story of Dhul Qarnayn. Khālid identifies seven
ways of surviving tribulation that spans across the five stories: V.28 – take the
righteous as one’s companion; V.45 – not to be attached to the world; V.69 – not to be
arrogant of one’s own knowledge; V.98 – using one’s power for God’s sake only; V.109
– understanding the goals of the Qur’ān; and based on the stories in general - positive
activism and trust in God’s wisdom on matters that are perceived negative in reality176.
Verse Selection
For most surahs Khālid selects only those verses that serve its suggested goal and
ignores the others. This becomes increasing evident in Khālid’s brief commentary of
the smaller surahs from S.59 “The Gathering” (al-Ḥashr) to S.106 “Quraysh”. Similar to
Āyah Miḥwariyyah, perhaps this approach is to encourage readers to investigate the
verses themselves in addition to minimising the production of an overly lengthy book.
S.13 “Thunder” (al-Ra’d) is one such example where the verses Khālid remains silent
on are also aligned with the surah’s goal. The goal of S.13 is to know that the Truth is
strong and Falsehood is weak even though the opposite may be true from an outward
perspective177. Khālid ignores V.28 that states that in the remembrance of God hearts
find satisfaction. This idea could fit with the surah goal because when one is not
spiritually fulfilled with the Truth they are weak inside and live empty lives in pursuit of
the material. The description of paradise in V.35 is also not considered. One could
argue that the reward of paradise for those on the Truth is a strength because no
matter how powerful one falsehood can be, it will end upon one’s death. The Truth
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prevails in the hereafter. Another silent verse is V.40, in which the Qur’ān states that
the Prophet’s duty is to convey the message and not to compel others to believe. This
again is indicative of the Truth being strong as God guides the heart not the Prophet.
However there are examples when Khālid ignores significant portions of a surah that
display little connection with the surah goal. For example in S.21 “The Prophets”,
Khālid claims that the surah goal is to recognise the previous prophets as role models
in worship, behaviour and invitation to God178. Out 112 verses, eight are selected to
justify the goal. Other topics narrated at length in this surah have minimal or no
association with the surah goal, such as references to natural phenomenon; events of
the Last Day; reasons for rejecting Prophet Muhammad; and the correct position of
angels with respect to God.
Also in S.34 “Sheba” (Saba’), Khālid selects 11 out of 54 verses to show that the surah
goal is to surrender to God as it leads to civilizational continuity179. This is based on
God’s favouring the nations of prophets David and Solomon for their obedience to Him
in V.10-V.12 and the failure of the people of Sheba for being ungrateful to God in V.15-
V.17. However the surah hosts other topics that have little affinity with civilisation,
such as God’s attributes; the role of Prophet Muhammad to debate and bring good
news; scenes of the oppressor and oppressed blaming one another in the Hereafter;
and arguments and rebuttals for rejecting Prophet Muhammad. These examples
indicate that Khālid has a tendency to identify the unique aspects of a surah as many
topics in the surah have already been narrated in previous surahs180. They also show
that whilst there are some verses to warrant Khālid’s goal, other goals could be equally
derived from the surah. For instance in this surah there is a recurring theme that
knowledge is a requisite for recognising the truth of the prophet’s claim (V.6) whereas
the reasons the unfaithful present for rejecting the revelation are based on conjecture
(V.53).
Intertextuality
Occasionally Khālid will use verses from other surahs to support the surah’s goal,
particularly when no specific verse is found within the surah to serve this function. For
example in S.40 “The Forgiver” (Ghāfir), the surah goal is to entrust one’s affairs in God
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when inviting others to Islam181. Bar the narration of Moses, the Āyah Miḥwariyyah
mentioned in V.51 has no direct link with invitation (da‘wah) nor topics related to
God’s attributes, signs in the universe, dealing with the unfaithful and eschatology.
Given this state of affairs Khālid is thus compelled to demonstrate the obligatory
nature of invitation using V.110 from S.3 “Family of Imran” (Āla ‘Imrān).
Ambiguous Interpretations
Occasionally Khālid will depart from the manifest (zāhir) meaning of a verse to support
the surah’s goal. For example in S.3 “Family of Imran” (Āla ‘Imrān), the surah goal is to
remain steadfast on the methodology of God (manhaj Allah) by illustrating the internal
and external factors that can cause deviation from it182. Khālid suggests V.200
encapsulates the surah goal: “You who believe, be steadfast (iṣbirū); more steadfast
(ṣābirū) than others; be ready…(rābitū)”. This translation by Haleem differs to Khālid
interpretation of this verse. Khālid suggests “iṣbirū” and “ṣābirū” refers to the internal
factors and “rābitū” signifies the external factors. Another example is S.14 “Abraham”
(Ibrāhīm). The surah goal is to appreciate the blessing of belief (imān) and the
resentment of disbelief183. Khālid states that the Āyah Miḥwariyyah is V.24: “[Prophet],
do you not see how God makes comparisons? A good word is like a good tree whose
root is firm and whose branches are high in the sky”. Khālid equates the tree to “No
god but Allah” and the fruits of the tree representing the believers to argue that the
greatest blessing is correct belief in God. Instead of using this metaphor perhaps a
more obvious verse that embodies the surah goal is V.28: “[Prophet], do you not see
those who, in exchange for God’s favour (ni’mah Allah), offer only ingratitude (kufr)”.
Once the words “ni’mah” and “kufr” are translated as “blessing” and “disbelief”
respectively then the link between V.28 and the surah goal becomes apparent. Other
examples of ambiguous interpretations can be found in S.48 “Triumph” (Fatḥ)184.
Externality
Circumstances of the Revelation
To aid the discovery of the surah goal Khālid accounts the historical circumstances in
which the surah was revealed. For example, Khālid highlights that S.22 “The Stories”
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(Qaṣaṣ) was revealed when the Prophet was in state of grievance for leaving Mecca
and wished one day to return. God is promising the Prophet that he will return to
Mecca one day. This context is directly linked to the surah goal, which Khālid describes
as trusting in the promise of God and to be certain of His promise however difficult the
conditions may be185. Another example is the context in which S.36 “Ya Sin” (Yā Sīn)
was revealed. Khālid cites that the surah was disclosed just before the Muslims had
migrated to Medina at a time when feelings of hopelessness and despairs plagued
their minds due to the lack of response in calling to Islam. The surah goal follows
similar lines as it advises to continue on the path of invitation whether you see the
results or not186.
Prophetic Sayings
Khālid uses the sayings of the prophet as a secondary measure to support the surah
goal typically after the internal techniques have been exhausted. For example in S.17
“The Night Journey” (Isrā’), the surah goal is to value the Qur’ān and not to neglect
God’s message like previous nations187. Khālid introduces the following narration to
reinforce the surah’s goal: “I have left two things which if you hold on to, you will
never go astray: the book of God and my way (Sunnah)”.
Islamic thought and philosophy of Amr Khālid
As noted earlier the principal dimensions of Khālid’s thought are positioned in four
areas: faith, ethics, positive development in society, and coexistence. Wrapped across
these is the duty of invitation (Da‘wah) echoed practically in Khālid’s life as a preacher.
It can be observed with reference to Table 1 how Khālid aligns 23 surah goals to these
dimensions. One exception is coexistence, which is given little attention. One of the
reputed verses188 Khālid recites in his PhD dissertation to promote coexistence is
understood within the surah goal of etiquette of relationships with humanity in S.49
“The Private Rooms” (al-Ḥujarāt)189. The theme of coexistence appears to have
developed after Khālid’s “Qur’ānic Contemplations” was written, particularly in 2008
when he wrote “Invitation of Coexistence” (Da’wah al- Ṭā’ush)190. There is a suggestion
that the surah goals which do not directly fit under these four dimensions are related
to what Khālid perceives as today’s challenges. This is examined next.
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Table 1 – Aligning Surah goals to four dimensions of Khālid’s thought
Faith Ethics Development Invitation to Islam
S.6 “Livestock” (al-An‘ām) – Oneness of God
S.4 “Women” (al-Nisā’) – Being just and merciful to family and society
S.2 “The Cow” (al-Baqarah) – Responsibility on Earth
S.36 “Ya Sin” (Yā Sīn) – Inviting others to God regardless of the results
S.10 “Jonah” (Yūnus) – Belief in the decree of God
S.23 “The Believers” (al-Mu’minīn) – Most important attributes of the believers (humility/fulfilling oaths)
S.7 “The Heights” (al-‘Arāf) – Where are you in the struggle between Truth and Falsehood?
S.40 “The Forgiver” (Ghāfir) – Importance of Da’wah and entrusting its affair with God
S.14 “Abraham” (’Ibrāhīm) – Blessing of Faith
S.24 “Light” (al-Nūr) – Etiquettes between individual and society
S.27 “The Ants” (al-Naml) – Civilisational success
S.26 “The Poets” (al-Shū’arā’) – Delivering the message of Islam in most suitable and influencing way
S.30 “Byzantines” (al-Rūm) – Signs of God
S.32 “Bowing down in worship” (al-Sajdah) – Humility to God
S.34 “Sheba” (Saba’) – Civilisational continuity
S.21 “The Prophets” (al-Anbiyā’) – Taking the previous prophets as roles models
S.39 “The Throngs” (al-Zumar) – Sincerity to God
S.45 “Kneeling” (al-Jāthiyah) – Caution against pride
S.35 “The Creator” (Fātir) – Path to power
Surah Group 8: S.67 “Control” (al-Mulk) to S.77 “Sent Forth” (Mursalāt)191 – Obligation to call others to God
S.47 “Muhammad” (Muḥammad) – Obedience to the prophet
S.49 “The Private Rooms” (al-Ḥujarāt) – Etiquette with prophet and society
S.51 “Scattering” (al-Dhāriyāt) – Sustenance in God’s hand
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Perceived Challenges of Today
Many of the surah goals that Khālid formulates coincide with the general challenges
facing the youth of twenty-first century Egypt and Muslim-majority countries in the
Middle East. Clearly Khālid sees the Qur’ān as providing a solution to these challenges,
exemplified in the surah goal of S.17 “The Night Journey” (Isrā’) as valuing the
Qur’ān192. In early 2000, when Khālid wrote “Qur’ānic Contemplations”, Egypt
continued to face a number of issues stemming back to the 1980s when Hosni
Mubarak took power. Examples include political corruption, use of emergency law,
restrictive media and compliance issues with the judiciary193. Issues across the Middle
East had also escalated, such as the Israeli-Palestinian conflict, the Iraq war and limited
political participation in military-backed governments of Syria, Libra and Tunisia. In an
interview194 Khālid explained that due to a combination of high energy coupled with
feelings of being ignored, disrespected and lacking hope, Muslim youth could easily be
drawn into extremism. These issues appear to be addressed by a number of surah
goals. Table 2 shows how certain surahs goals relate to the notions of hope,
perseverance, end of tyranny, loyalty to Islam and countering materialism. The
concept of loyalty of Islam is to have faith that Islam offers solutions and not to be
blinded by the power of alternative global super powers. It could be argued that these
issues equally apply to the time of the prophet and thus can be seen as circumstances
of the revelation itself.
Table 2 – Aligning Surah goals to challenges of Arab and Muslim youth
Hope/Perseverance End of Tyranny Loyalty to Islam Countering Materialism
S.3 “Family of Imran” (Āla ‘Imran) – Persevere on the path of God
S.13 “Thunder” (Ra‘d) – Truth is strong and Falsehood is weak
S.58 “The Dispute” (al-Mujadālah) - Be loyal to the methodology of Islam
S.20 “Ta Ha” (Tā Hā) – Islam leads to happiness
S.28 “The Story” (al-Qaṣaṣ) – Trust in God’s promise
S.15 “Al-Hijr” (al-Ḥijr) – God preserves His religion
S.60 “Women Tested” (al-Mumtaḥanah) – Test of one’s loyalty to Islam
S.43 “Ornaments of Gold” (al-Zukhruf) – Beware of the world’s embellishments and materialism
S.11 “Hud” (Hūd) – Maintain a balanced
S.18 “The Cave” (al-Kahf) –
S.44 “Smoke” (al-Dukhān) – Do not
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approach during trials Preservation from tribulation
be dazzled by power and position
S.12 “Joseph” (Yūsuf) – Trust in God’s plan and do not despair
S.29 “The Spider” (al-Ankabūt) – Be conscious of God’s trials
S.57 “Iron” (al-Ḥādid) – Be balanced between materialism and spirituality
Surah Name
Each surah has a name. These names revolve around prophet names, physical
phenomenon, descriptions of the hereafter, aspects of faith, animals, detached letters
(Ḥurūf al-Muqaṭṭa‘ah), God’s attributes and others. On most occasions the surah name
can be found in the surah itself. Khālid draws a connection between the surah name
and its goal for 47 surahs195 as a means to substantiate that the Qur’ān does not
contain inconsistencies and support the validity of the surah goal196.This technique is
predicated on the view that the surah names are divinely revealed. Muslim scholars
however differ on this view. Badr al-Dīn al-Zarkāshī (d.1391) expressed doubt over its
divine origin as the surah names are not all found in prophetic hadith and some surahs
were given more than one name197. Ghazali (d.1996) also adopts this view on the basis
that the surah name provides partial evidence to the contents of a surah198. Al-Baqā‘ī
holds the surah names as divinely revealed but fails to address al-Zarkāshī’s concerns.
For the majority of cases the surah goal devised by Khālid aligns comfortably with the
surah name for surahs with diverse number of topics. For example, in S.2 “The Cow”
(al-Baqarah), Khālid argues that the story of the cow199 represents the gravest
mistakes of the Children of Israel as a reminder to those who take responsibility on
Earth to safeguard against it and their other mistakes such as materialism, disputation,
disobedience to the prophet and implementing God’s laws without detestation200.
Another example is S.7 “The Heights” (al-‘Arāf). The “Heights” represents a place in the
Hereafter for people whose fate has yet to be decided as their good deeds equal their
misdeeds. This reminds the reader not to be passive but to choose in the struggle
between Truth and Falsehood, which is the surah goal201. Occasionally the suggested
link between the surah name and surah goal is spurious. For example, in S.53 “The
Star” (al-Najm), Khālid states that the star is “falling” and will die out according to V.1
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whereas revelation is powerful and contains God’s eternal words202. According to
Khālid this harmonises with the surah’s goal of choosing revelation as your source of
knowledge over conjecture203. The link offered is questionable because in another part
of the Qur’ān the star has been referred to as a guide at night204, and hence the “falling
star” could more logically represent the sending down of revelation.
Khālid fails to cite a link between the surah name and its goal for the remaining 40
surahs that fall between S.54 “The Moon” (al-Qamar) and S.106 “Quraysh” (Quraysh).
This does not imply that no such link exists. For some surahs the link is obvious. For
example in S.63 “The Hypocrites” (al-Munāfiqīn), the surah goal is to be aware of the
dangers of hypocrisy205. In other cases Khālid’s silence is genuine, especially when the
surah name is represented by the detached letters as in S.20 “Ta Ha” (Ṭā Ḥā), S.36 “Ya
Sin” (Yā Sīn), S.38 “Sad” (Ṣad) and S.50 “Qaf” (Qāf). Whilst Khālid offers a basic
rationale for detached letters206, their specific meaning are unknown and hence their
link with the surah goal is unknown too.
Occasionally the surah name appears to have an overriding influence on the surah
goal. In S.22 “The Pilgrimage” (al-Ḥajj), Khālid asserts that the surah goal is to
appreciate the role of Hajj in building Muslim solidarity (Ummah)207. Further
examination of the surah reveals that the Hajj is better viewed as a sub-topic as
opposed to an overarching goal because many topics appear unrelated to it, such as
the description of human creation, eschatology, physical phenomenon in the universe
and Satanic insinuations. Perhaps a more relevant surah goal can be suggested, such as
to devote oneself to God. The notion of devotion results in a closer relationship with
more of the surah’s topics because they relate to spiritual and physical devotional
activities, such as self-reflection of human creation (V.5), Hereafter (V.19-V.23) and the
universe (V.61-V.66); defending people who are oppressed (V.38-V41); hardship during
Hajj rites (V.26-V.34); and being a witness over others (V.78).
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Surah Pairs
A feature of Khālid’s thematic approach is to identify a relationship between two
surahs, thus forming a “surah pair”. In total Khālid accounts for 9 surahs. He identifies
five surah pairs as follows: S.1-S.2; S.2-S.3; S.8-S.9; S.26-S.27; S.33-S.34.
Each surah pair exhibits one of more properties that enable the surahs to complement
each other. These forms of complementarity are derived from each surah pair below.
S.1-S.2. This pair complement each other on the basis of principle and
illustration: one surah states a principle in general terms and the other
illustrates it. Khālid explains that S.2 contains the guidance that is supplicated
for in S.1. Thus the major milestones of God’s methodology (manhaj)
illustrated in general terms as belief, ritual and ethical conduct in S.2 are
characterised by the “straight path” in V.6 of S.1208. Another form of
complementarity is that both S.1 and S.2 provide different types of evidence to
support the same topic. The principle to begin praising God for His blessings
before asking God for something in S.1 is applied in S.2. Anyone that seeks to
become responsible on Earth is first required to praise God for His blessings as
the children of Israel are reminded to in V.40209.
S.2-S.3. The reasons for this pair are threefold: 1) both begin with the same
detached letters (Alif-Lām-Mīm), 2) Both end with supplication, and 3) the pair
form a unity by elaborating on the positive and negative sides of the same
theme. Outlining God’s methodology in S.2 denotes the positive element as it
represents God’s guidance whereas S.3 recognises the negative aspect, due to
the likelihood of distraction and failure whilst implementing it. Hence S.3
addresses deviations from four angles: thought-based, action-based, internally
(within the Muslim community) and externally (interacting with players outside
it)210.
S.8-S.9. The first surah draws lessons from the first battle at Badr by the
prophetic community and the second surah from the last battle at Tabuk.
Khālid states that these two events are side by side in their respective surahs to
emphasise the progression between the two communities in time and to
stimulate further research in the development of societies211.
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S.26-S.27. These surahs complement each other because they both provide
different types of evidence to support the same thesis. In S.26, to gain
civilisational success Khālid reads the narration of the poets in seventh century
Arabia as seeking out innovations in media for spreading God’s message to the
masses. Khālid derives from the story of Solomon in S.27212 other means of
achieving civilisational success through the development of successful
institutions equipped in knowledge, wealth of experience, management,
discipline, and training.
S.33-S.34. These surahs are linked because they provide different aspects of the
same thesis, namely how to achieve civilisational continuity. S.33 addresses the
need to improve the internal forces within the Muslim community and S.34
looks at surrendering to God to achieve this.
The above examples show that Khālid utilises four forms of complementarity: 1)
principle and illustration, 2) difference in types of evidence, 3) difference in emphasis
and 4) unity of opposites. The pairs must include surahs that are adjacent to each
other, which highlight the importance of the current arrangement of surahs. Given
that Khālid accounts for 12 surahs out of 114 suggests that this is a secondary feature
of his thematic methodology.
Another aspect of surah pairing is manāsbah. Occasionally Khālid will link two surahs
based on a common theme that one surah ends on and the next surah starts with. For
example, S.52 ends with the fading of the stars and S.53 beginning with God swearing
on setting of a star213. Khālid also links the end of S.56 with the beginning of S.57 as
both glorify God (tasbīh)214.
Surah Groups
A central concept of Khālid’s thematic approach is surah groups. In his introduction
Khālid writes:
“….the arrangement of the surahs of the Qur’ān is also revelation from God. For that
reason we conclude that all of the surahs are an expression of a complete unified
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chain…if you understand all of the goals of the surahs holistically then it is as if you
have understood the whole of the Qur’ān…” 215.
The passage above underlines the rationale behind surah groups. By combining each of
the individual surahs into a larger surah group with its own group goal, then Khālid
believes one can understand the whole Qur’ān. According to Khālid the surahs fall into
nine groups. One unexplained anomaly is that two surahs, S.39 and S.40, have been
left out of the groups. Table 1 below details the surah groups, group goals and
corresponding juz’ divisions in which they sit216.
Table 1 – Definition of the Surah Groups
Group Surah Juz’ Group Theme
G.1 S.1-S.8 1-10 Major pillars of God’s methodology
G.2 S.9-S.32 11-21 Factors to realise God’s methodology
G.3 S.33-S.38 22-23 Surrendering to God
G.4 S.41-S.46 24-26 Performing precautionary duties to be responsible on Earth
G.5 S.47-S.49 26 Relationship to the prophet
G.6 S.50-S.57 27 Choice between guidance and error
G.7 S.58-S.66 28 Loyalty to Islam
G.8 S.67-S.77 29 Inviting others to God
G.9 S.78-S.114 30 Conclusion of God’s methodology
Each surah group is comprised of a collection of sequential surahs in the Uthmanic
arrangement of the Qur’ān. Khālid assumes this composition is divinely ordained.
Although there is a difference of opinion on this matter217, the strongest opinion
according to Yasir Qadhi is that the Uthmanic codex is attributable to the prophet and
hence divine for three reasons: 1) authentic sayings indicate that the Prophet narrated
the order of some surahs to the companions, 2) a narration from a Successor shows
that the arrangement was known by the Companions during the Prophet’s lifetime and
3) many scholars have discussed the wisdom behind its arrangement as a mark of its
immutability218. One academic, Angelika Neuwirth, asserts that the compositional
sequence of surahs do not follow any logical or theological guideline219. She fails to
offer any support for this view.
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Relationships within a Surah Group
Khālid formulates a surah group by connecting the surahs using one of the four factors.
Each factor will be discussed below.
Surah goal
Common topics
Detached letters
Oaths
Surah Goal
In the same way that a surah goal relates to the individual themes of the surah, the
surah goals are tied together to promote the group’s master theme (miḥwar). This is
Khālid’s primary method as it is the exclusive means for grouping seven out of the nine
surah groups. G.1 is taken as an example below.
The theme of G.1 is to establish the pillars that are required to qualify as a
“successor”220 (khalīfah) on earth. Khālid’s concept of successorship (istikhlāf) is
derived primarily from S.2 and not dissimilar from the views of other commentators221.
It begins with the belief that God created man and the universe, and subsequently
transferred the ownership of Earth to human beings. Throughout the course of history
God appointed numerous nations on earth as successors (khāla’if) to manage it
according to God’s methodology (manhaj). Khālid considers this responsibility as a
duty and purpose for mankind’s existence. It involves the betterment (iṣlaḥ),
cultivation (ta‘mīr) and guidance (ḥidāyah) of earth222. It seems Khālid is equating a
successor with the idea of good citizenship.
With this understanding of istikhlāf, the surah goals are consistent with the group goal
as they discuss various attributes and activities of a successor: Khālid sees S.2 as
defining the duty of successorship; S.3 teaches how to persevere on God’s
methodology; S.4 views justice as a primary condition for successorship; S.5 is to fulfil
the oaths of the manhaj; S.6 is belief and implementation of monotheism; S.7 is to
change one’s circumstance towards the direction of the manhaj; and S.8 is to know
that victory requires spiritual and material effort. To what extent they form the pillars
of istikhlāf as opposed to secondary characteristics is not so clear. One could argue the
pillars are alluded to as the group contains the five objectives of Shariah, derived
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within S.5223. Justice in S.4 is also deemed a fundamental component of Shariah224 and
associated with the successorship of Prophet David in S.38 “Sad” (Ṣād) V.26. Another
justification for viewing these goals as the pillars is that managing the earth
necessitates the use of faith for constructive activity. One can experience a sense of
action in the surah goals of G.1 as opposed to a theoretical theological discourse.
Common Topics
In addition to connecting surahs using the surah goal Khālid links the surahs of a group
by identifying common topics in each surah. In G.4 Khālid claims five common topics
are detected in each surah of the group: 1) start with greatness of the Qur’ān, 2)
discusses Moses and the children of Israel, 3) explains the transference of the message
from the nation of Israel to the nation of Muhammad, 4) encourages unity and 5) ends
with pardon and conceding delay in response to adversaries. Khālid writes that the
surahs in the group are all Meccan and revealed at a time when the prophetic
community was moving from a phase of invitation to confrontation225. Together with
the historical context the topics are thus seen to inform the group theme: the
precautionary duties required for successorship.
A few difficulties with G.4 arise. Whilst most of the five topics can be found in each
surah of the group two exceptions exist. S.44 and S.46 do not discuss unity, and S.45
does not discuss the topic of giving pardon. Moreover it not clear why unity is
considered a precautionary duty when disunity was already highlighted S.3 of G.1226.
Detached Letters
Khālid states that a commonality must exist between surahs if they contains the same
detached letters227. Although G.4 was discussed above, another reason why Khālid
formulates this group is because each surah begins with the same detached letters “Ḥā
Mīm”. It seems that this feature may have been the primarily motivator for discovering
the five common topics in the first instance. Given that most topics could be found in
each surah of the group indicates that the detached letters symbolise some kind of
affinity between surahs. Be that the case Khālid does not include S.40 in G.4 even
though it begins with Ḥā Mīm. Perhaps this is because it does not begin with the value
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of the Qur’ān nor discusses unity. Moreover Khālid remains silent on other groupings
with detached letters. For example, no surah group is attempted between S.10- S.15228
even though all begin with “Alif-Lām-Rā” and neither of S.29-S.32 which begin with
“Alif-Lām-Mīm”. It may be possible to group S.10-S.15 on the basis that each surah
name is related to a past prophet or nation of a past prophet229 but this is not
entertained by Khālid.
Oaths
Like detached letters, another secondary technique for grouping surahs is the
occurrence of an oath at the start of each surah. This applies to G.6230. The oaths are
associated with various entities from the Qur’ān to natural phenomenon such as the
wind, star and mountain. A clear oversight however is that four out of the eight surahs
do not contain an oath: S.54, S.55, S.56 and S.57. A more solid approach for this
grouping is based on occurrence of paradise and hell, which occurs in all surahs except
S.53. Presenting two final destinations supports the group’s theme of choice between
guidance and error.
Relationships between Surah Groups
An analysis of the groups immediately reveals Khālid’s view of the Qur’ān’s central
message: to become a responsible successor on earth. Each group has been tailored to
serve this overriding thesis. Through the book Khālid positions each group theme as a
linear progression from G.1 to G.9 to support this central message. The first group
begins the announcement of the thesis and its major milestones231; G.2 addresses the
factors that are required to realise the methodology232; G.3 assumes that those who
are convinced of God’s signs and the benefits of God’s methodology now need to
submit to the God in all aspects of life233; G.4 outlines the precautionary duties of
responsibility in the phase between invitation and confrontation234; G.5 reviews an
integral aspect of the manhaj in one’s relationship to Prophet Muhammad in terms of
belief, obedience and respect as one cannot implement the manhaj without his
practical example235; G.6 addresses those who are still in doubt of God’s message to
rethink and choose between guidance and error236; G.7 assumes that after selecting
the path of guidance one needs to be loyal to Islam and not depend on other
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civilisations237; G.8 elaborates on the fundamental duty of inviting others to God after
one has committed wholeheartedly to God’s methodology238; and G.9 is a general
conclusion of the manhaj239.
Whilst this overall framework appears plausible some difficulties arise. The
announcement of vicegerency on earth, whilst present in G.1, occurs in several other
surah groups240. This highlights that G.1 is not as distinct as Khālid would have liked.
G.2 contains 23 surahs, covering one-tenth of the Qur’ān. It appears diluted with a
wide range of goals focussed on belief, purification, ritual and community interaction.
The factors that aid the realisation of the methodology in G.2 and the foundational
milestones in G.1 thus appear somewhat merged. One could argue that many of the
goals in G.2 are also pillars for vicegerency, such as correct belief in God’s decree, His
promise, His protection and trust. The group theme of submitting to God in G.3 is
problematic because many verses exist in G.1 and G.2 that also requires submission to
God241. In G.4 the five common themes that inform the precautionary duties have
already appeared as surah goals in G.2242. In G.8 lessons for inviting others to God can
certainly be deduced but it is not clear why this duty is singled out amongst other
duties of vicegerency. Additionally S.77 in this group is more closely aimed at the
deniers of Islam243 than the caller. Khālid conveniently labels G.9 as the conclusion of
the manhaj on basis that it helps the reader carry out the manhaj in general. However
it is perhaps more fitting to associate G.9 with the self-purification. Repeated
references of the human’s spiritual state are narrated, such as in S.79, S.89, S.90, S.91
and S.102.
Arrangement of Surah Groups
It becomes obvious from Table 1 that Khālid aligns the surah groups according to the
delineation of the traditional thirty divisions. A juz’ has no religious significance except
that it facilitates the reading of the Qur’ān in one month244. Whilst it may be a
coincidence that surah groups G.5-G.9 fall neatly into juz’ the likelihood is that Khālid
utilised this division as a starting point for discovering the commonality between
surahs. Once an affinity was confirmed for most surahs the juz’ division seems to have
remained. As observed above, certain groups aligned to a juz’ are problematic. For
example, S.77 could better fit in G.9 instead of G.8 but that would compromise G.9’s
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connection with the 30th juz’. The alignment of the surah groups to juz’ therefore
indicates a level of arbitrariness rather than supporting the groups based on the
Qur’ānic text itself.
Conclusion of Khālid’s Thematic Approach
Overall Khālid employs a sophisticated approach to thematic exegesis. The concept of
surah unity is better supported in comparison to surah groups. Surah pairs are also
convincing but not rigorously analysed. Many of Khālid’s thematic procedures are not
new. Al-Biqā‘ī introduced surah objectives, Farāḥī surah groups and Fazlur spoke of the
Qur’ān possessing one overall message. Nevertheless the concept of Āyah
Miḥwariyyah is innovative and forces the surah goal to be rooted in a subject matter of
the Qur’ān. Khālid has convincingly demonstrated how a particular verse, in
competition with other verses in a surah, can be elevated to a “thematic verse” status
using techniques of frequency, intertextuality and circumstances of revelation.
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Chapter Six – Comparing the Thematic Approaches of Amr Khālid and
Amīn Iṣlāḥī
Khālid and Iṣlāḥī share the same understanding of coherence using concepts of surah
unity, surah pairing and surah groups. This chapter assesses how these concepts
compare.
Objectives of Coherence and Target Audience
Iṣlāḥī believes that the coherence of the Qur’ān is important for four reasons: 1)
provides the Qur’ānic words with unmatched beauty and perfection; 2) demonstrates
coherence; 3) facilitates the extraction of Qur’ānic wisdom; and 4) enforces one single
interpretation of a verse. Khālid concurs with the first two points but not the others.
Rather Khālid sees coherence as enabling the comprehension of the whole Qur’ān
without understanding all of its verses. Iṣlāḥī’s commentary seems to be directed
primarily at readers who doubt the coherence of the Qur’ān across all age groups.
Khālid directs his book to the youth.
Surah Unity
Following Farāḥī, Iṣlāḥī’s central technique for achieving surah unity is to identify a
surah’s “‘amūd” (literally “pillar” or “column”). The ‘amūd of a surah is defined as “a
central theme to which all its parts are intimately related”245. Farāḥī refers to it as the
“essential thesis” and “basic intent” in a surah246. A cursory glance of the ‘amūd would
suggest a parallel with Khālid’s surah goal. However it becomes clear after comparing
the ‘amūd and goal of the same surahs that the former more closely resembles the
subject matter of the surah and aligns to events in Prophet Muhammad’s life. The
latter is a deduction of the purpose behind the subject matter and contextualises it
with perceived issues of the world in Khālid’s life.
Iṣlāḥī provides an ‘amūd for all 114 surahs. For most surahs the ‘amūd and hadaf
differ. For example, the ‘amūd of S.42 “Consultation” (al-Shūrah) is the implications of
monotheism to warn about the Day of Judgement. The hadaf is to be aware of disunity
and the obligation of consultation. Indeed both topics of consultation and warning of
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the Hereafter are explicitly narrated in the surah but both writers reference them in
different ways. Iṣlāḥī subsumes the notion of consultation as a warning to the Quraysh
that their system of tribal bias will eventually become uprooted247. Khālid interprets
the warning of the Hereafter as a threat to those who disregard consultation.
But why does the ‘amūd and hadaf differ? The answer lies in the techniques they use
to link diverse topics in a surah together. Whilst they both rely on the circumstances of
revelation and intertextuality, Iṣlāḥī does not entertain the quantity of keywords or
linkages with the surah name like Khālid and similarly Khālid does not rigorously apply
sectional divisions or the “germ idea”248 like Iṣlāḥī. The “germ idea” is that a particular
section in a surah, dominated as it is by a main idea, may contain another idea in germ
form. The germ idea grows to become or serve the main idea of the next section.
According to Mir this idea explains how a theme in a Madinan surah “would
sometimes appear to fade or melt into one another”. Iṣlāḥī does however seem to
allude to Khālid’s concept of Āyah al-Miḥwariyyah. In S.51, S.52 and S.54, Iṣlāḥī
explains the ‘amūd on the basis of a specific verse in the surah. For example, in S.52
the ‘amūd is to highlight the nature of the torment and its inevitable reality as stated
in V.7-V.8. However Iṣlāḥī and Khālid select different verses are their Āyah al-
Miḥwariyyah and thus the ‘amūd and hadaf differ.
Occasionally the ‘amūd and hadaf share some commonalities. For example, the ‘amūd
in S.4 are the factors that make for social cohesion in a Muslim society. The hadaf is to
be just and merciful to family and society, especially women. Clearly justice and mercy
are necessary factors for societal cohesion.
Mir extracts four characteristics from the definition of ‘amūd offered by Farāḥī249. In
practise it turns out that Khālid’s hadaf more closely conforms to Farāḥī’s
understanding of ‘amūd compared to Iṣlāḥī.
Centrality: the theme of the surah to which all other themes of the surah can
be reduced. It was observed in earlier that in most cases Khālid is able to link
diverse topics in a surah to the surah goal. Similarly Mir is convinced with
Iṣlāḥī’s ability to do the same. For example, Mir claims that the three main
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parts and twenty-three sections of S.4 aligns to the surah’s ‘amūd explicitly or
implicitly250. However like Khālid, Iṣlāḥī too suffers from centrality in some
surahs. For example, the sectional divisions of S.2 are provided in Table 3 by
Khālid and Iṣlāḥī. The ‘amūd of S.2 is the call to believe in the Qur’ānic scripture
and the Prophet. Whilst Sections 1-4 appear to align to the ‘amūd, it is
questionable how referring to war and spending in God’s cause in Section 5 is a
logical incentive to believe in the Qur’ān and Muhammad’s Prophethood.
Rather all sections favour a closer affinity with Khālid’s hadaf of S.2 for being
responsible on earth and following the methodology defined in this surah.
Table 3 – Sectional divisions of S.2 by Iṣlāḥī and Khālid
Section Iṣlāḥī’s sectional division of S.2
Link between section and ‘amūd
Khālid’s sectional division of S.2
Link between section and hadaf
1 V.1-V.39 Introduction – who would and would not believe in the scripture
V.1 – V.20 Groups of people of earth, of which only one can take responsibility on earth
2 V.40-V.121 Descendants of Israel are invites to believe in the Prophet
V.21-V.39 The first responsibility – the story of Prophet Adam
3 V.122-V.162
Muhammad’s message is the same as Prophet Abraham
V.40-V.123 The nation of Israel that failed in the responsibility
4 V.163-V.242
Basic laws of the Shariah are given to the Muslim community
V.124-141 Experience of Abraham’s success in the responsibility
5 V.243-V.283
Muslims are exhorted to wage war against the disbelievers and spend in God’s cause
V.142-V.283
Commandments and prohibitions required for being responsible on earth
6 V.284-V.286
Conclusion – the Prophet and believer consider this book from God whether you accept or not
V.284-V.286
Errors can be made on the path of responsibility. Hence need to ask God for help and forgiveness
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Distinctiveness. The ‘amūd of any one surah must be clearly distinguishable
from the ‘amūd of any other. Again both Iṣlāḥī and Khālid take exception to this
principle. For example, the hadaf of both S.32 and S.45 relate to humility but
differ in their arguments. Similarly Iṣlāḥī cites many examples where the
‘amūds of surahs are essentially identical. For example, Iṣlāḥī admits this
himself when he writes that there are no basic differences between the ‘amūd
S.69 and S.70251.
Universal. The ‘amūd must be free from the limitations of time and space. Iṣlāḥī
contradicts this principle on several occasions as the ‘amūd refers to a specific
group of people in time and place. For example, the ‘amūd of S.47
“Muhammad” (Muḥammad) is the practical manifestations of the warnings
sounded to the Meccan disbelievers. Iṣlāḥī could overcome this by generalising
Meccan disbelievers to the unfaithful. Although it was argued in Chapter 5 that
Khālid tailors the goals to meet the challenges of his audience today the surah
goals appear sufficiently generalised to apply to other times and places.
Concreteness. The ‘amūd should be some concrete theme and not based on
linguistic features such as tone or mood. Iṣlāḥī falls short of this principle in
S.68 “The Pen” (al-Qalam) as he writes that the ‘amūd is no different to the
previous surah except in the “style, nature of arguments and the tone
adopted”252. Khālid does not refer to the surah’s mood to determine its goal.
Surah Pairs
A major concept of coherence unique to Iṣlāḥī (not Farāḥī) is the linking of a surah with
the next sequential one to form a surah pair. Iṣlāḥī argues the Qur’ān testifies to this
idea based on the literal translation of the words “Sab‘an al-Mathānī” in verse S.15
“Al-Hijr” (al-Ḥijr) V.87. Literally the word “Mathānī” is the plural of “Mathna”, which
means “dual” and thus is supposed to symbolise a surah pair253. The common
translation for this expression is the “seven oft-recited verses”. Notwithstanding some
minor methodological issues with Iṣlāḥī’s pairing scheme254, Mir identifies 82 surahs as
unambiguously constituted as pairs and 16 implicitly linked. When a surah pair is taken
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as a whole they help to explain a number of features within a surah, such as why
statements are made without being substantiated. Based on Iṣlāḥī’s pairing Mir
identifies seven principal forms of complementarity.
Khālid’s concept of surah pairs is identical to Iṣlāḥī but clearly not as rigorous as nine
surahs are accounted for. The four forms of complementarity that Khālid employs255
are also utilised by Iṣlāḥī in the same way. Iṣlāḥī demonstrates three additional forms
as follows: 1) Brevity and Detail: one surah states a theme briefly and the other treats
it at length, like S.16 and S.17; 2) Premise and Conclusion: one surah states a premise
and the other draws a conclusion, as in S.105 and S.106256; and 3) Supplementary
Surah257: a certain point discussed in one surah is discussed in detail in the
supplementary surah, for example S.48 and S.49258.
Out of the five surah pairs by Khālid, three agree with Iṣlāḥī (S.1-S.2, S.2-S.3 and S.8-
S.9) and two do not (S.26-S.27 and S.33-S.34). Instead Iṣlāḥī considers a pair between
S.25-S.26 and S.27-S.28. As for S.33, this is considered a supplementary surah to a
surah group259. The likely reason for such differences is due to one’s selection of the
topic to be considered for complementarity. The common thesis of civilisational
success and continuity between S.26-S.27 is at variance to Iṣlāḥī’s view as the surah’s
‘amūd.
Like Khālid, Iṣlāḥī also draws examples of manāsabah for the same surahs, S.52-S.53260
and S.56-S.57261.
Surah Groups
The surah group is another major concept of coherence by Iṣlāḥī. He formulates seven
groups, each possessing an overall theme. Akin to surah pairs, Iṣlāḥī argues that the
word “seven” in “Sab’an al-Mathani” indicates seven groups. Each surah in the group
should reflect an aspect of the group theme262. Each group contains a Meccan bloc of
surahs followed by a Madinan bloc. The significance of the former bloc is that it should
contain doctrinal statements which are practically manifested in the later bloc 263.
Iṣlāḥī understands the sequence of the groups to align to the prophetic Islamic
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movement. The formulation of the surah groups, their respective Meccan and
Medinan blocks and themes are presented in Table 4.
Table 4 – Surah Groups by Iṣlāḥī
Group Surahs Meccan Bloc, Madinan Bloc
Group Theme
G.1 S.1-S.5 S.1, S.2-S.5 Islamic Law (Sharī‘ah)
G.2 S.6-S.9 S.6-S.7, S.8-S.9 The consequences of denying the Prophet for the disbelieving Meccans
G.3 S.10-S.24 S.10-S.23, S.24 Glad tidings of the Prophet's domination in Arabia
G.4 S.25-S.33 S.25-S.32, S.33 Prophethood of Muhammad and the requirements of faith in him
G.5 S.34-S.49 S.34-S.46, S.47-S.49 Belief of monotheism (tawḥīd) and the requirements of faith in this belief
G.6 S.50-S.66 S.50-S.56, S.57-S.66 Belief of the Hereafter and the requirements of faith in this belief
G.7 S.67-S.114
S.67-S.109, S.110-S.114
The admonition to the Quraysh about their fate in the Herein and Hereafter if they deny the Prophet
When comparing the groups by Iṣlāḥī and Khālid, it is noticeable that Khālid’s groups
contain a smaller number of surahs except G.1 and G.2 and hence devises more
number of groups, nine instead of seven. Overall the groups are different in terms of
their constitute surahs and group themes. This is due to differences in their underlying
thesis of the Qur’ānic message. Khālid does not entertain the concept of Meccan and
Medinan blocs. Similarities do exist however. Their groups partly align at S.50 and S.67
as both begins G.6 and G.7 respectively. The group themes of G.1 and G.6 are also
common. For example, Islamic law as the theme of G.1 for Iṣlāḥī, can be seen as being
analogous to the milestones of the manhaj by Khālid. Both serve their respective
theses. Indirectly the Madinan bloc in G.5 aligns to Khālid’s G.5 as both comprise of
S.47-S.49.
Like Khālid, Iṣlāḥī’s conception of surah groups is not without some difficulties.
Although Mir concludes that Iṣlāḥī’s groups are well differentiated after examining G.2
and G.3264, for other surah groups evidence suggests otherwise. The belief of
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monotheism in G.5 is narrated outside this group between G.1-G.4, such as 2:163,
4:171, 5:73, 6:19, 13:16, 14:48, 16:22, 18:110, 21:108, and 29:46. This suggests the
groups are not as distinct as first thought. It also seems that by enforcing seven groups,
Iṣlāḥī necessarily compromises the need to introduce more groups. Mir also finds
issues in the Meccan and Medinan blocs, the most contentions being Iṣlāḥī’s labelling
of S.111 as Madinan when universal Muslim scholarly agreement brands it Meccan265.
Figure 2 illustrates Khālid’s and Iṣlāḥī’s thematic approach of the Qur’ān.
Figure 2 – An illustration of the thematic approaches of Khālid and Iṣlāḥī
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Chapter Seven – Conclusion
Critical Appraisal of Khālid’s Methodology
In the introduction of “Qur’ānic Contemplations” Khālid clarified that his objectives
were to demonstrate the miraculous nature of the Qur’ān through its coherence and
convey a message of the Qur’ān through its goals to the youth. Overall the success of
this project can be concluded in the affirmative. Like Iṣlāḥī, Khālid approach to
coherence is wholly thematic, ignoring methods associated with the study of
linguistics. Notwithstanding some exceptions the concept of surah unity using surah
goals is well supported for most surahs. The central issue of ignoring verses that do not
concur with the surah goal can be reconciled by introducing the concept of cross-surah
goals. In many surahs repeated occurrences of the prophet’s duty to warn as well as
references to the signs of God in the universe can be considered goals that traverse all
if not most surahs because Muhammad required constant reminder of them
throughout his testing mission of Prophethood. Although the technique of surah goals
is not new the concept of Āyah al-Miḥwariyyah is innovative and a useful indicator for
determining the surah goal and thematic approaches more generally. Khālid’s
presentation of surah goals advances over Qutb’s less distinct surah goals although it
remains to be seen how they compare with al-Biqā‘ī.
Albeit less rigorous the concept of surah pairs is also convincing, especially considered
with Iṣlāḥī’s analysis. It is a progression of the age-old technique of manāsabah, which
focused on linking the end of surahs with the beginning of the next. The concept of
surah groups by both Khālid and Iṣlāḥī however is less convincing and plagued with
several irreconcilable issues as noted in previous chapters.
Strengths and Limitations of Thematic Approaches
This study has shown that Qur’ānic coherence can be demonstrated with a thematic
approach as diverse and unrelated topics within a surah can become interconnected
by serving an overall goal. Additionally what seems as repetitive topics throughout the
Qur’ān can in fact understood differently within the context of the surah goal. As
observed above however, not all topics in a surah fit within the surah goal. This
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indicates that a limitation exists by connecting topics of the Qur’ān on themes only.
Other approaches for linking unrelated verses can be based on linguistic, rhetoric and
pragmatics methods. These have been highlighted by Salwa el-Awa, Neal Robinson and
Michel Cuypers in Chapter 3.
Secondly a thematic approach offers flexibility of interpretation. Khālid is able to
present a seventh century text to the needs of his audience in the twenty-first century
by elevating a particular thematic verse, generalise it and then understand all other
topics as subservient to it. Thus complex or controversial verses in a surah can be
ignored or understood generally within the context of the surah goal. For example, the
literal meaning of the verse legitimising “hitting” the wife if she cause unrest after a
number of other disciplinary options have failed in S.4 “Women” (al-Nisā’) V.34,
cannot be understood in its literal sense as that would contradict the surah goal of
justice in society and women. In essence therefore, a thematic approach does not
necessarily introduce a new interpretation but helps to prioritise one of multiple
competing interpretations. This notion resonates with some of the ideas of Abu Zayd,
who promoted the ethical and moral discourse of the Qur’ān instead of the literal
meaning of every verse266. One could argue however that the conventional study of
the principles of jurisprudence (Uṣūl al-Fiqh) already provides the framework for
prioritising legal verdicts. The limitation with this thematic approach is its subjectivity.
As Khālid and Iṣlāḥī have arrived at different surah goals then one can elevate a
particular theme over the other to satisfy personal motives. For example, Khālid tends
to relate surah goals according to his perceptions of Islam central teachings and
challenges facing the world. Iṣlāḥī claimed that by applying coherence in his exegesis
he was forced to arrive at one interpretation of the Qur’ānic verses267 but even he is
locked in their experiences of time and place albeit subconsciously.
A third strength of a thematic commentary is that it acts a sophisticated teaching aid.
By extracting the themes of a surah and the Qur’ān as a whole, students are able to
digest the key messages of the scripture before progressing to the next level of detail.
If not studied further, the drawback is that the essential details of the Qur’ān are
compromised with over-generalisations and over-simplifications.
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Overall Khālid has made a significant contribution in the field of thematic exegesis of
the Qur’ān. It is hoped that many of Khālid’s readers have been positively impacted by
his message by becoming more responsible on earth. Such a message could probably
not have been articulated a better way except through a thematic approach. As seen
throughout the centuries, the need to prove the inimitability of the Qur’ān and present
the scripture as a solution to today’s challenges will indeed continue. There is no doubt
that a thematic approach to exegesis has been one way to make that happen.
Further Study
Of several possible areas for further research two are suggested. Like Khālid, al-Biqā‘ī
formulates surah goals in his voluminous work “Naẓm al-Durur Fī Tanāsub al-Ayāt”. A
comparative study of surah goals by Khālid and al-Biqā‘ī would be useful to explore the
extent to which the context of their respective time and places impacts their
formulation of the surah goal. Moreover comparing al-Biqā‘ī’s rationale behind the
connection between the surah name and the surah goal will also uncover validity of
the surah name as a method for interpretation. Another area for research is to explore
the extent to which thematic divisions align with linguistic and rhetorical divisions.
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Appendix A
Table identifying the Āyah Miḥwariyyah, surah goal (hadaf), and the link between the hadaf and surah name for each surah of the Qur’ān by Khālid.
Surah No.
Surah Name No. of Verses
Explains surah?
Āyah Miḥwariyyah?
Link between
hadaf and surah
name?
Surah Goal (Hadaf)
S.1 Al-Fātiḥah 7 X X The goals of the Qur'an
S.2 Al-Baqarah 286 X V.30, 31 X Being responsible on earth and outline of its methodology
S.3 Āla ‘Imrān 200 X X Persevere on the path of God
S.4 Al-Nisa' 176 X V.13, 14, 58 X Be just and merciful to family and society, especially women
S.5 Al-Mā’idah 120 X V.115 X Fulfil your oaths and everything that has preceded
S.6 Al-An‘ām 165 X V.82, 104 X Unity of God and disassociating partners with Him
S.7 Al-‘Arāf 206 X X Where are you in the struggle between Truth and Falsehood?
S.8 Al-Anfāl 75 X V.45 X Principles of victory are both spiritual and material
S.9 Al-Tawbah 129 X X
The door of repentance remains open to all types of people
S.10 Yūnus 109 X X Belief in the decree of God
S.11 Hūd 123 X V.112, 113 X Maintain a balanced approach during trials
S.12 Yūsuf 111 X V.90 X Trust in God’s plan and do not despair
S.13 Ra'd 43 X V.17 X Truth is strong and Falsehood is weak
S.14 ‘Ibrāhīm 52 X V.24 X Blessing of Faith
S.15 Al-Ḥijr 99 X X God preserves His religion
S.16 Al-Naḥl 128 X V.18, 53, 81 X
Recognise all of God's blessings and not to use them for harmful purposes
S.17 Al-Isrā' 111 X V.9, 10 X
Be aware of the value of the scripture/Qur'an and not to neglect it like previous nations
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S.18 Al-Kahf 110 X X Preservation from tribulation
S.19 Maryam 98 X X Children inheriting the faith
S.20 Tā Ḥā 135 X Islam leads to happiness
S.21 Al-Anbiyā' 112 X X Taking the previous prophets as roles models
S.22 Al-Ḥajj 78 X X The role of Hajj in building Muslim solidarity (Ummah)
S.23 Al-Mu'minūn 118 X X Most important attributes of the believers
S.24 Al-Nūr 64 X V.35 X Etiquettes between individual and society
S.25 Al-Furqān 77 X V.42 X Warning of the implications of denying faith
S.26 Al-Shū‘arā’ 226 X X
Delivering the message of Islam in most suitable and influencing way
S.27 Al-Naml 93 X V.44, 18 X The importance of civilisational progress over other nations
S.28 Al-Qaṣaṣ 88 X X Trust in God’s promise
S.29 Al-‘Ankabūt 69 X X Be conscious of God’s trials
S.30 Al-Rūm 60 X X Signs of God
S.31 Luqmān 34 X X Education of children
S.32 al-Sajdah 30 X X Humility to God
S.33 Al-Aḥzāb 73 X V.36 X Surrender to God in times of hardship
S.34 Saba' 54 X X Surrendering to God leads to civilisational continuity
S.35 Fāṭir 45 X X Surrendering to God is the path to power
S.36 Yā Sīn 83 X V.20, 21, 22 X Invite others to God regardless of the results
S.37 Al-Ṣaffāt 182 X V.103 X
Surrender to God's instructions even if you do not appreciate its wisdom
S.38 Ṣad 88 X Return to God without arrogance
S.39 Al-Zumar 75 X X Sincerity to God
S.40 Ghāfir 85 X V.51
Importance of Da’wah and entrusting its affair with God
S.41 Fussilāt 54 X V.3 X Wholehearted acceptance of God's
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instructions
S.42 Al-Shūrah 53 X X Be aware of division and execute consultation
S.43 Al-Zukhruf 89 X X
Beware of the world’s embellishments and materialism
S.44 Al-Dukhān 59 X Do not be dazzled by power and position
S.45 Al-Jāthiyah 37 X X Caution against pride
S.46 Al-Aḥqāf 35 X X An example of who accepts and refuses God's instructions
S.47 Muḥammad 38 X V.21 X Obedience to the prophet
S.48 Al-Fatḥ 29 X X Those deserving of divine openings
S.49 Al-Ḥujurāt 18 X X Etiquette with prophet and society
S.50 Qāf 45 X
Choice between guidance and error based on a sound heart
S.51 Al-Dhāriyāt 60 X V.50 Sustenance is in God’s hand
S.52 Al-Ṭūr 49 X V.21
Choice between guidance and error depends on your actions in this world
S.53 Al-Najm 62 X X Choose the source of your knowledge
S.54 Al-Qamar 55 X Become familiar with God's treatment of previous nations
S.55 Al-Raḥmān 78 X Become familiar with God's blessings
S.56 Al-Waqi‘ah 96 X Choose between three groups
S.57 Al-Ḥadīd 29 X V.25 Be balanced between materialism and spirituality
S.58 Al-Mujādilah 22 X Be loyal to the methodology of Islam
S.59 Al-Ḥashr 24 X Identify different situations of loyalty
S.60 Al-Mumtaḥanah
13 X Test of one’s loyalty to Islam
S.61 Al-Ṣaff 14 X V.4 Align your rows for God's cause
S.62 Al-Jumu‘ah 11 X
Role of Friday congregational prayer in one's loyalty to Islam
S.63 Al-Munāfiqūn 11 X Dangers of hypocrisy
S.64 Al-Taghābun 18 X Social distractions weaken one's loyalty
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to Islam
S.65 Al-Ṭalāq 12 X X Unity of the community
S.66 Al-Taḥrīm 12 X The role of women in establishing loyalty to Islam
S.67 Al-Mulk 30 X Obligation to call others to God and the tools for Da'wah
S.68 Al-Qalam 52 X Obligation to call others to God and the tools for Da'wah
S.69 Al-Ḥaqqah 52 X Obligation to call others to God and the tools for Da'wah
S.70 Al-Ma‘ārij 44 X Obligation to call others to God and the tools for Da'wah
S.71 Nūḥ 28 X Obligation to call others to God and the tools for Da'wah
S.72 Al-Jinn 28 X Obligation to call others to God and the tools for Da'wah
S.73 Al-Muzzammil 20 X Obligation to call others to God and the tools for Da'wah
S.74 Al-Muddathir 56 X Obligation to call others to God and the tools for Da'wah
S.75 Al-Qiyāmah 40 X Obligation to call others to God and the tools for Da'wah
S.76 Al-Insān 31 X Obligation to call others to God and the tools for Da'wah
S.77 Al-Mursalāt 50 X Obligation to call others to God and the tools for Da'wah
S.78 Al-Naba' 40 Conclusion of God's methodology (manhaj)
S.79 Al-Nāzi‘āt 46 Conclusion of God's methodology (manhaj)
S.80 Al-‘Abasa 42 X Conclusion of God's methodology (manhaj)
S.81 Al-Takwīr 29 Conclusion of God's methodology (manhaj)
S.82 Al-Infiṭār 19 Conclusion of God's methodology (manhaj)
S.83 Al-Muṭaffifīn 36 Conclusion of God's methodology (manhaj)
S.84 Al-Inshiqāq 25 Conclusion of God's
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methodology (manhaj)
S.85 Al-Burūj 22 Conclusion of God's methodology (manhaj)
S.86 Al-Ṭāriq 17 X Conclusion of God's methodology (manhaj)
S.87 Al-‘Alā 19 Conclusion of God's methodology (manhaj)
S.88 Al-Ghāshiyah 26 Conclusion of God's methodology (manhaj)
S.89 Al-Fajr 30 Conclusion of God's methodology (manhaj)
S.90 Al-Balad 20 Conclusion of God's methodology (manhaj)
S.91 Al-Shams 15 X Conclusion of God's methodology (manhaj)
S.92 Al-Layl 21 Conclusion of God's methodology (manhaj)
S.93 Al-Ḍuḥā 11 X Conclusion of God's methodology (manhaj)
S.94 Al-Sharḥ 8 Conclusion of God's methodology (manhaj)
S.95 Al-Ṭīn 8 X Conclusion of God's methodology (manhaj)
S.96 Al-‘Alaq 19 X Conclusion of God's methodology (manhaj)
S.97 Al-Qadr 5 Conclusion of God's methodology (manhaj)
S.98 Al-Bayinnah 8 Conclusion of God's methodology (manhaj)
S.99 Al-Zalzalah 8 Conclusion of God's methodology (manhaj)
S.100 Al-‘Adiyāt 11 Conclusion of God's methodology (manhaj)
S.101 Al-Qāri‘ah 11 Conclusion of God's methodology (manhaj)
S.102 Al-Takāthur 8 X Conclusion of God's methodology (manhaj)
S.103 Al-‘Asr 3 X Conclusion of God's methodology (manhaj)
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S.104 Al-Ḥumazah 9 Conclusion of God's methodology (manhaj)
S.105 Al-Fīl 5 X Conclusion of God's methodology (manhaj)
S.106 Al-Quraysh 4 X Conclusion of God's methodology (manhaj)
S.107 Al-Ma‘ūn 7 Conclusion of God's methodology (manhaj)
S.108 Al-Kawthar 3 Conclusion of God's methodology (manhaj)
S.109 Al-Kāfirūn 6 Conclusion of God's methodology (manhaj)
S.110 Al-Naṣr 3 Conclusion of God's methodology (manhaj)
S.111 Al-Masad 5 Conclusion of God's methodology (manhaj)
S.112 Al-Ikhlāṣ 4 Conclusion of God's methodology (manhaj)
S.113 Al-Falaq 5 Conclusion of God's methodology (manhaj)
S.114 Al-Nās 6 Conclusion of God's methodology (manhaj)
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End Notes 1 Gary Bunt, Study Skills for Islamic Studies (Lampeter: University of Lampeter, 2008), p.80.
2 Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, Trans. by Higgitt, Caroline (Oxon:
Routledge, 2011), p.3 3 Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsir of Surah al-Fatiḥah
and Surah al-Baqarah’, Trans. by Kayani, Mohammad S (Selangor: Islamic Book Trust Kuala Lumpur, 2007), p.34 4 Amīn Iṣlāḥī, ‘Selections from the Tadabbur-i-Qur’ān’, Trans. by Saleem, Shehzad (Lahore: al-Mawrid,
2004) 5 Muhammad Abdel Haleem ‘The Qur’ān: A New Translation’ (Oxford: Oxford University Press, 2005)
6 Ibid., p.ix
7 Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.211
8 Muhammad Abdel Haleem ‘The Qur’ān: A New Translation’, p.9
9 The need to interpret the Qur’ān became increasing critical from the second generation of Muslims
onwards due to the nature of the text and the development of Muslim society. The nature of the text contained a plethora of features that motivated further investigation such as the self-declared clear and ambiguous verses, grammatical usage, dialects, poetry or multiple meanings of words. At the same time the context of an ever-changing Muslim society which had expanded into new geographies, languages and peoples from contrasting intellectual traditions further propelled the study of Qur’ānic interpretation. See Oliver Leaman, ‘The Qur’ān: An Encyclopaedia’ (Oxon: Routledge, 2006), p.625 and Abdullah Saeed, ‘Interpreting the Qur’ān: Towards a Contemporary Approach’ (Oxon: Routledge, 2006), p.9. 10 Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’ (Birmingham, Al-Hidaayah Publishing and Distribution, 2003), p.24 11
Ibid., p.163. The majority of Muslim scholars agree to 114 surahs but a minority view the total number at 113 on the basis that Surah Anfāl and Tawah as one surah. 12
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.155-6 13
Muhammad Abdel Haleem, ‘Understanding the Qur’ān: Themes and Style (London: I.B. Tauris & Co, 2011), p.1. The subject matter of the Qur’ān covers numerous topics such God, the universe, humanity, Prophethood, accounts of previous messengers and eschatology. The Qur’ān is characterised by its own stylistic features such as possessing a reinforcement of messages, contrast of themes, grammatical shifts of pronouns and qualities of debate, disputation, postulation and refutation. See Jane Dammen McAuliffe, ‘Introduction’, in McAuliffe, Jane (ed.), ‘The Cambridge Companion to the Qur’ān’ (Cambridge: Cambridge University Press, 2006), p.4. 14
According to the majority of Muslim scholars a Companion is defined as someone who met the Prophet while believing in him and died as a believer. See Mohammad Kamali, ‘Principles of Islamic Jurisprudence’ (Cambridge: Islamic Texts Society, 2003), p.314. 15
This copy is reputed to exist today in Uzbekistan. See Yasir A Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.151. 16
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.93 17
Neal Robinson, ‘Discovering the Qur’ān: A Contemporary Approach to a Veiled Text’ (London: SCM-Canterbury Press Ltd, 2003), p.51 18
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.21 19
Farid Esack, ‘The Qur’ān: A User Guide’ (Oxford: Oneworld Publications, 2005), p.128 20
For example, Muhammad Ibn Jarīr al-Ṭabarī’s (d. 922) exegesis “The Comprehensive Explanation of the Interpretation of the Qur’ānic Verses” (Jāmi’ al-Bayān ‘an Ta’wīl Ayah al-Qur’ān), see Yasir A Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.290. 21
Although classical scholars have offered various definitions between the two, “tafsīr” was generally used to denote exoteric philological exegesis denoting one literal meaning of individual words, whereas “ta’wīl” referred to esoteric exposition of subject matter characterised by many connotations of a word or the actual intent behind a verse. Today the Sunni “orthodoxy” use ta’wīl pejoratively to denote rejection of the obvious meaning and adoption of a more obscure meaning. See Farid Esack, ‘The Qur’ān: A User Guide’, p.129.
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22
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.304 23
Mohammad Kamali, ‘Principles of Islamic Jurisprudence’ (Cambridge: Islamic Texts Society, 2003), p.67-9 24
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.323 25
Ibid., p.335 26
For example, see S.48 “Triumph” (al-Fatḥ) V.29 and S.98 “Clear Evidence” (al-Bayyinah) V.8. Ibid., p.307 27
Farid Esack, ‘The Qur’ān: A User Guide’, p.136 28
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.34 29
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.20 30
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.338 31
For example see Caner Taslaman, ‘The Qur’ān: Unchallengeable Miracle’ (Istanbul: Citlembik Publications, 2006) 32 Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.35 33
Other exegetes that have contributed to this field are Sayyid Qutb, Muhammad Mutawalli al-Sharawi and Hasan Turabi, and among the Shia, Iranian exegete Ayatollah Maḥmūd Taleqani (d. 1980). See Hussein Abdul-Raof, ‘Theological Approaches to Qur’ānic Exegesis: A practical comparative-contrastive analysis’ (Oxon: Routledge, 2012), p.3. 34
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.37 35
Ibid., p.114 36
Ibid., p.73-90 37
The classification is typically found in Arabic works and makes an explicit distinction to thematic exegesis. Four types are identified: 1) Analytical exegesis (Tafsīr al-Tahlīlī) is characterised by uncovering detailed meanings from the expressions and grammatical constructions of all verses, 2) Synoptic exegesis (Tafsīr al-Ijmālī) examines the verses with generality of meaning by expressions moulded by the interpreter’s own language, 3) Comparative exegesis (Tafsīr al-Muqārin) gather the scholarly opinions of those before and assesses them, and 4) Thematic exegesis (Tafsīr Mawḍū‘ī) examines the themes of verses at level of the Qur’ān or the Surah. See also p2 Hussein Abdul-Roaf, Theological Approaches to Qur’ānic Exegesis. 38
This typology was first proposed by John Wansbrough and consists of five groups as follows: 1) Narrative Tafsir refers to the Qur’ānic text and its commentary as one, thus providing the context of the text, 2) Legal Tafsir is material arranged in legal themes on the verses regarded as dealing with law; 3) Textual Tafsir uses lexical explanations and grammatical analysis, 4) Rhetorical Tafsir focus on literary qualities of the Arabic language outside the norms of Arabic prose and poetry to show the miraculous nature of the Qur’ān, and 5) Allegorical Tafsir refer to esoteric interpretations using thematic and textual commentary. Farid Esack critiques this typology as it was dependent on a limited number of exegetical works for each genre and employed of Jewish literary terms to imply the borrowing of Jewish material by the Arabs (p140, Esack). 39
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm) (Halab: Dar al-Multaqi, 2009), p.40 40
Ibid., p.41 41
Ibid., p.41 42
Ibid., p.43 43
Ibid., p.44 44
Ibid., p.43 45
Ibid., p.45 46
Ibid., p.45 47
Abdul al-Sattar Sa‘īd, , ‘An Entrance to the Thematic Commentary’ (Madkhal ilā al-Tafsīr Mawḍū‘ī) (Cairo: Dar al-Tawzi’ wa al-Nashir al-Islamiyyah), p.28 48
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.74 49
Ibid., p.277 50
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsir of Surah al-Fatiḥah and Surah al-Baqarah’, Trans. by Kayani, Mohammad S (Selangor: Islamic Book Trust Kuala Lumpur, 2007), p.36 51
Ibid., p77. 52
Mustafa Muslim, ‘Research in Thematic Commentary’ (Mubāḥith F ī al-Tafsīr Mawḍū‘ī) (Damascus: Dar al-Qalam, 2000), p.23
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53
Ibid., p.25 54
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.332 55
The Mu‘tazilites were one of the two most influential schools of theology. Founded in the early eighth century by Wasil ibn ‘Ata’ (according to traditional accounts), they placed great stock in the power and autonomy of reason for guiding the interpretation of revelation and the determination of proper belief. See Peter Groff, ‘Islamic Philosophy A-Z’ (Edinburgh: Edinburgh University Press, 2007), p.152. 56
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.81 57
They are: 1) seeking the knowledge of God, 2) seeking the path towards God, 3) man’s condition at the time of attaining to God, 4) condition of those who have traversed the path to God and those who have deviated, 5) arguments of the disbelievers against the truth and proofs that counter them and, 6) fulfilment of obligations at the stages of the path to God. See Muhammad Quasem, ‘The Jewels of the Qur’ān: al-Ghazali’s Theory’ (Kuala Lumpur: University of Malaya Press, 1997), p.23-32 58
The Maqāṣid look at the general philosophy and objectives of Qur’ānic injunctions, not the specific words and sentences of the text. Al-Ghazali wrote categorically that the Shariah pursued five objectives, namely those of faith, life, intellect, lineage and property, which were to be protected as a matter of absolute priority. See Mohammad Kamali, ‘Shari’ah Law: An Introduction’ (Oxford: Oneworld Publications, 2008), p.125 59
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.129 60
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i-Qur’ān’ (Indianapolis: American Trust Publications: 1986), p.13 61
Ibid., p.14 62
Ibid., p.16 63
Ibid., p.17 64
Mustafa Muslim states the first was al-Nisaburi. See Mustafa Muslim, ‘Research in Thematic Commentary’ (Mubahith Fi al-Tafsir al-Mawdui’), p.66 65
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.18 66
Mustafa Muslim, ‘Research in Thematic Commentary’ (Mubāḥith Fī al-Tafsīr Mawḍū‘ī), p.70-8 67
Ibid., p.80-90) 68
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.163 69
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.261 70
This refers to S2 V62. See Taqi al-Din Ibn Taymiyyah, ‘The Great Commentary’ (Tafsīr al-Kabir) (Beruit: Dar al-Kutub al-‘Ilmiyyah, 2005), Vol. 3, p.481 71
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.261 72
Ibid., p.275 73
Ibid., p.322 74
Ibid., p.280 75
Ibid., p.315 76
Quoted in H.A.R. Gibb, Mohammedanism (Oxford: Oxford University Press, 1971), p.25 77
Montgomery Watt, ‘Bell’s Introduction to the Qur’ān’ (Edinburgh, Edinburgh University Press, 1970), p.xi 78
Massimo Campanini, ‘The Basics: The Qur’ān’, trans. by Oliver Leaman (Oxon: Routledge, 2007) p.36 79
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i-Qur’ān’, p.2 80
For example by Oliver Leaman: ‘The Qur’ān: An Encyclopaedia’ (Oxon: Routledge, 2006) 81
In Muhammad Abdel Haleem’s book, “Understanding the Qur’ān: Themes and Styles”, the author combines a number of approaches: thematic, stylistic and comparative. In the outset his agrees with Fazlur Rahman that more thematic studies are needed as it can “give a balanced view of what the Qur’ān says on any given topic” (p.vii). Haleem also believes that the correct method for understanding the Qur’ān is in light of its context (maqām) and to explain one part of it with another, also referred to as internal relationships or intertextuality. This he demonstrates in his chapter on Surah Rahman. Unlike previous authors Haleem’s choice of themes is not concerned with covering a high-level and comprehensive set that enables multiple Qur’ānic subject matter to fall under them. Instead he picks a mixture of unrelated themes: some covering the “perennial themes” that Muslims consider to have
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been seriously misunderstood or not explored properly by Westerns writers, such as tolerance, war and peace, and marriage and divorce; themes that demonstrate the Qur’ān’s pattern of persuasion, expressions and style, such as themes titled the “Water in the Qur’ān”, “Pronoun Shift (al-iltifāt) and the “Face of God”; and finally the major subject of the Qur’ān, such as Paradise. To some extent this work relates to the “Isolated Themes” group above. See Muhammad Abdel Haleem, ‘Understanding the Qur’ān: Themes and Style, p.161-2. 82
In Kenneth Cragg’s “Readings in the Qur’ān”, the approach taken varies with the previous authors. Whilst he briefly introduces his eight major themes of the Qur’ān, referred to as “readings”, he then subsumes all Qur’ānic verses under these headings, forming the bulk of the book. Cragg is insistent on letting the Qur’ān speak for itself. He justifies a thematic approach because it is “most open to categories where the Qur’ān’s intention is most dependably found” (p.33) and suggests other readings according to chronology or style are less satisfactory as the former reduces the timelessness of the text and the latter, for restricting the Qur’ān as a book of literature. Whilst addressing contemporary concerns of the Qur’ān, Cragg alludes to the central message of the Qur’ān: “calls to subdue lusts of power and attitudes of wilful self-sufficiency” (p.73). Overall the primary goal behind this theme-based work is to attract a wider audience to comprehend the meaning of the whole Qur’ān within the context of growing care for interfaith relationships (p.62). See Kenneth Cragg, ‘Readings in the Qur’ān’ (London: Fount Paperbacks, 1995). 83
In “The Five Themes of the Glorious Qur’ān” (al-Maḥāwir al-Khamsah Li al-Qur’ān al-Karīm), Muhammad Ghazali discusses the following themes: One God, Universe Indicating the Creator, Qur’ānic stories, Resurrection and Reward, and the Domain of Education and Legislature. He fails to offer any detailed rationale for his adopted approach or selection of these five themes. Rather the author of the prologue, ‘Abd al-Haleem ‘Awis, briefly provides these answers by highlighting that Muslims have occupied themselves with literal and partial exegetical procedures thus being incapable of expanding its great Qur’ānic meanings and derive its values (p.5). Like Fazlur, Ghazali provides a subsection for each theme using verses from different surahs to support his argument and occasionally links themes together; for example, the theme of Education and Legislature is discussed with reference to the characteristics God loves and dislikes. Ghazali mainly addresses the concerns of Muslims and occasionally orientalist views. For example, a lengthy treatment is given on how the repeated Qur’ānic story of Adam in Surah Baqarah and Surah ‘Araf both serve different objectives (maqsud) in their respective surahs to refute the view that Qur’ānic stories are repeated for the sake of repetition and reminder (p.83). See Muhammad Ghazali, ‘The Five Themes of the Glorious Qur’ān’ (al-Mahawir al-Khamsah Li al-Qur’ān al-Karīm) (Cairo: Dar al-Shuruq, 2010). 84
See Jacques Jomier, ‘The Great Themes of the Qur’ān’ (London: SCM Press, 1997) 85
See Maḥmūd Hijazi, ‘Thematic Unity in the Glorious Qur’ān’ (al-Waḥdah al-Mawḍū’iyyah Fī al-Qur’ān al-Karīm)’ (Cairo: Dar al-Kutub al-Hadithah, 1970) 86
See Toshihiko Izutsu, ‘God and Man in the Qur’ān: Semantics of the Qur’ānic Weltanschauung ’ (Petaling Jaya: Islamic Book Trust, 2008) 87
Fazlur Rahman, ‘Major Themes of the Qur’ān’ (Chicago, University of Chicago Press, 2009), p.15 88
Ibid., p.3 89
Ziauddin Sardar, ‘Reading the Qur’ān: The Contemporary Relevance of the Sacred Text of Islam’ (London: C.Hurst & Co. Ltd, 2011), p.213 90
Ibid., p.25 91
Ibid., p.233 92
Like Tafsīr Manār, Mawdudi’s exegetical approach in “Towards Understanding the Qur’ān” is also conducted on a verse by verse basis. In his introduction Mawdudi is keen to argue that the arrangement of the Qur’ān is aligned to a central purpose and theme; the purpose being the salvation of man, and the central theme being the attitude man ought to adopt towards God, universe and life. It seems Mawdudi is either responding to claims that the Qur’ān lacks coherence of composition, as concluded by some Orientalists such as Thomas Carlyle and Montgomery Watt (need reference), or readily acknowledges that their position genuinely resonates in his own readings. By way of introduction to each surah Mawdudi provides a brief summary of the subject matter and central themes. Additionally, brief comments are occasional made about a particular surah being characterised by a unity of theme and inner coherence but without supporting evidence, as in S.3 “Ala Imran”. See Sayyid Abul A’la Mawdudi, ‘Towards Understanding the Qur’ān’, Trans. by Ansari Zafar I (Leicester: The Islamic Foundation, 1988), p.230 93
Yasushi Kosugi et al, ‘Intellectuals in the Modern Islamic World: Transmission, Transformation and Communication’ (Oxon: Routledge, 2006), p.21
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94
Ibid., p.20 95Rashid Rida, ‘Tafsīr Manār’ (Cairo: Dar al-Manar, 1947), Vol.1, p.105-122 96
Rashid Rida, ‘Tafsīr Manār’, Vol. 4, p.21 97
Muhammad Ghazali, ‘A Thematic Commentary on the Qur’ān’, Trans. by Shamis, Ashur (Surrey: The International Institution of Islamic Thought, 2000), p.151 98
Ibid., p.176 99
See Husayn Tabātabā’ī, ‘The Balance in the Qur’ān’ (al-Mizān Fī Tafsīr al-Qur’ān) (Beirut: Muassasat al-‘Alami Li Maktubat, 1974) 100
See Maḥmūd Bustānī, ‘Structural Methodology in Exegesis’ (al-Manhaj al-Banā’ī Fī al-Tafsīr) (Beirut: Muassasah al-Wafa’, 1984) and Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.314 101
Muhammad Daraz, ’The Qur’ān: An Eternal Challenge’ (al-Naba’ al-Azim), Trans. by Salahi, Adil (Leicester: The Islamic Foundation, 2001), p.179 102
Ibid., p.131 103
Ibid., p.135 104
Sayyid Qutb, ‘In the Shade of the Qur’ān’ (Fi Zilal al-Qur’ān), Trans. by Shamis, Ashur & Iṣlāḥī, Adil (Leicester: The Islamic Foundation, 1999) , Vol.1, p.10 105
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.67 106
See Mustafa Muslim (Ed.), ‘A Thematic Commentary of the Surahs of the Glorious Qur’ān’ (al-Tafsīr al-Mawdu’i Li Suwar al-Qur’ān al-Karīm)(Sharjah: Jamiah al-Shariqah, 2010) 107
Hamid al-Din al-Farāḥī, ‘Exordium to the Coherence in the Qur’ān’, Trans. by Hashmi, Tariq M (Lahore: Al-Mawrid, 2004), p.6 108
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.38 109
Said Hawa’, ‘The Foundation of Exegesis’ (Asās Fī al-Tafsīr) (Cairo: Dar al-Salam, 1985) 110
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.164 111
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.308 112
Salwa El-Awa, ‘Textual Relations in the Qur'an: Relevance, Coherence and Structure’ (Oxon: Routledge, 2006), p.161 113
In “Discovering the Qur’ān: a Contemporary Approach to a Veil Text”, Neil Robinson analyses the coherence of six Meccan and Madinan surahs using a number of linguistic and thematic approaches. He also examines the plausibility of certain hypotheses put forward by Richard Bell and French Arabist, Pierre Crapon de Caprona. Where possible, Robinson divides the surah into sections unified by topic such eschatology, narrative, signs, polemic etc., and links them through relationships in their meaning, such as in S.79 “The Forceful Charges” (Naziāt) (p.184) or unified through the repetition of stock phases as in S.2 “The Cow” (al-Baqarah) (p.203). When a surah is viewed as possessing a discursive style that prevents the identification of discrete sections based on a single major theme, Robinson finds coherency by linking sequences in sound, rhythm and grammatical constructs. S.21 “The Night Journey” (al-Isrā’), for example, is integrated on this basis (p.193). For all the surahs analysed Robinson concludes that they are coherent and unified. 114
Dayah, Islam, ‘Al-Hawāmīm: Intertextuality and Coherence in Meccan Surah’ in Neuwirth, Angelika et al,‘The Qur’ān in Context: Historical and Literary Investigations into the Qur’ānic Milieu’ (Leiden: Brill, 2010) 115
Mathias Zahniser, ‘Major Transitions and Thematic Borders in the Two Long Suras: al-Baqara and al-Nisā’’ in Boulatta, Issa (Ed.), ‘Literary Structures of Religious Meaning in the Qur’ān’ (Oxon: Routledge, 2000) 116
Two relevant books by this author: Hussein Abdul-Raof ‘The Qur’ān Outlined: Theme and Text’ (London: Ta-Ha Publishers Ltd, 2001) and Hussein Abdul-Raof ‘Consonance in the Qur’ān: A Conceptual, Intertextual and Linguistic Analysis’ (Muenchen: Lincom Europa, 2005) 117
Carl Ernst, ‘How to Read the Qur’ān: A New Guide, with Select Translations’ (Carolina: The University of North Carolina Press, 2011) 118
Gheitury argues that the concept of coherence needs to be redefined as one should not assume non-linearity of the Qur’ānic text signifies lack of coherence, disunity and fragmentariness. He views non-linearity as a linguistic feature of Qur’ānic discourse, which plays a crucial part in distinguishing revelations from ordinary speech. See Amer Gheitury & Arsalan Golfam, ‘The Qur’ān as a Non-Linear Text: Rethinking Coherence’, Intl. J. Humanities, 15:1 (2008), p.124
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119
Salwa El-Awa, ‘Textual Relations in the Qur'an: Relevance, Coherence and Structure’, p.2 120
Ibid., p.161 121
Michel Cuypers, ‘Semitic Rhetoric as the Key to the Question of the naẓm of the Qur’ānic Text’,
Journal of Islamic Studies, 13:1 (2011), p.4 122
Ibid., p.5 123
See Michel Cuypers, ‘Banquet: A New Reading of the Fifth Surah of the Qur’ān’ (Miami: Convivium Press, 2009) 124
John Esposito & Ibrahim Kalin, ‘The 500 Most Influential Muslims in the World’ (Amman: The Royal Islamic Strategic Studies Centre, 2009), p.48 125
Prodger, Matt, ‘Superstar Muslim preacher Amr Khaled battles al-Qaeda’, BBC Newsnight, http://news.bbc.co.uk/1/hi/9264357.stm, [Accessed on 1 September 2013] 126
See Asef Bayat, ‘Making Islam Democratic: Social Movements and the Post-Islamist Turn’ (Stanford: Stanford UP, 2007) 127
Samia Seragelden, ‘The Islamic Salon: Elite Women’s Religious Networks in Egypt’ in ‘Muslim Networks: From Hajj to Hip Pop’ (Carolina, The University of North Carolina Press, 2005) 128
Richard Antoun highlights that the preacher acts as a “culture broker” whose job is to reconcile “great” and “little” traditions, thereby acting as a local interpreter of the relationship of popular religion to the religion of the specialists. See Richard Antoun, Muslim Preacher in the Modern World: A Jordanian Case Study in Comparative Perspective (Princeton: Princeton UP, 1989), p.19 129
Samuel Harris, ‘Development Through Faith: The Ma’adi Life Makers and the Islamic Entrepreneurial Spirit’ (Washington DC: Georgetown University, 2008), p.9 130
Ibid., p.15 131
Ibid., p.12 132
Al-Sayed Zaied, ‘Da’wa for Dollars: A New Wave of Muslim Televangelists’, Arab Insight, 2:1 (2008), p.25 133
Although specific studies are required, it likely Khalid was influenced by the general rise in religiosity growing up in the late 1970s and 1980s. A number of factors exist. On the social level, the number of mosques, Islamic NGOs, religious groups, independent preachers, religious publications and religious media has increased significantly over the past forty years (p.7). Since the mid-1970s, the Egyptian state began to rely more heavily on religious laws, language and symbolisms to legitimate its authority and its policies (p.9). Veteran Islamic preachers such as Muhammad Ghazali, Sheikh ʿAbd al-Hamid Kishk and Sheikh Muhammad Mutwalli al-Sha’rawi, influenced a number of famous actresses, singers and dancers to return to Islamic religiousity such as Shams al-Barudi, Hana Tharwatt, Yasmin al-Khiyyam, Sahar Hamdi, Afaf Shoeib, Soheir al-Babli and Sawsan Basr and Hanan Turk (p.64). See Dina Shehata, ‘Mapping Islamic Actors in Egypt’, (Cairo, Netherlands-Flemish Institute: Al-Ahram Center for Political and Strategic Studies, 2012). 134
See Khalid’s resume on his website, www.amrkhaled.net/newsite/uploads/Resume-English-updated.pdf , ] Accessed on 1 September 2013] 135
Samia Seragelden, ‘The Islamic Salon: Elite Women’s Religious Networks in Egypt’, p.163 136
Khalid returned to Egypt in 2005, see “Riz Khan’s One on One”, Al-Jazeera, http://www.youtube.com/watch?v=PXBZGv8zjXE, [Accessed on 1 September 2013]. 137
amrkhaled.net 138
Khalid’s resume refers to the United Arab Emirates, Bahrain, Jordon and Lebanon 139
For example, Khalid hosted an interfaith conference in Copenhagen in March 2006, after the controversies over the Danish cartoons mocking the Prophet Muhammad. See Time100, Amr Khaled, http://www.time.com/time/specials/2007/time100/article/0,28804,1595326_1615754_1616173,00.html, [Accessed on 1 September 2013] 140
Amr Khalid, ‘Aspects of Islam and Social Coexistence: The Case for Britain’ (Lampeter: University of Wales, Lampeter, 2010) 141
Ahramonline, ‘Preacher Amr Khaled Steps Down from leading Egypt Party’, July 2013, http://english.ahram.org.eg/NewsContent/1/64/76745/Egypt/Politics-/Preacher-Amr-Khaled-steps-down-from-leading-Egypt-.aspx, [Accessed on 1 September 2013] 142
One exception is a book in English called “Velo: An Egyptian Tale”. See Amr Khalid, ‘Velo: An Egyptian Tale’ (Cairo: Malamih Publishing House, 2007) 143 See “Riz Khan’s One on One”, Al-Jazeera, http://www.youtube.com/watch?v=PXBZGv8zjXE,
[Accessed on 1 September 2013]
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144
This has also been the case with Khalid’s PhD research area where he explored the concept of social coexistence within the context of Britain. See Amr Khalid, ‘Aspects of Islam and Social Coexistence: The Case for Britain’ (Lampeter: University of Wales, Lampeter, 2010) 145
Yusuf al-Qaradawi discusses the principal aims of human life as worship of God, vicegerency of God and construction of the earth. See Yusuf al-Qaradawi, ‘Islam: The Future Civilisation’ (Cairo, El-Falah Foundation, 1998), p.189-193 146
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.11 147
Ibid., p.13 148
Jamaat Islami is considered the 3rd
largest party after secular Muttahida Qaumi Movement (MQM) and the Pakistan People’s Party (PPP). See The Express Tribute, Jamaat-e-Islami Boycotts Vote in Karachi, Alleges Rigging, AFT, May 2013, http://tribune.com.pk/story/547549/jamaat-e-islami-boycotts-vote-in-karachi-alleges-rigging/, [Accessed on 1 September 2013] 149
The core of these ideas centre on non-political involvement of religious organisations, see Husnul Amīn, ‘From Islamic to Post-Islamism: A Study of a New Intellectual Discourse on Islam and Modernity in Pakistan’, Erasmus University Rotterdam, 2012, p.161 150
For example: http://www.tadabbur-i-Qur’ān.org/, http://www.renaissance.com.pk/index.html, http://www.al-mawrid.org/index.php, http://www.hamid-uddin-Farāḥī.org/, http://www.Amīn-ahsan-Iṣlāḥī.com/, http://www.ghamidi.net/ 151
Husnul Amīn, ‘From Islamic to Post-Islamism: A Study of a New Intellectual Discourse on Islam and Modernity in Pakistan’, p.83 152 Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah and Surah al-Baqarah’, p.667 153
Husnul Amīn, ‘From Islamic to Post-Islamism: A Study of a New Intellectual Discourse on Islam and Modernity in Pakistan’, p.146 154
He represented the party’s intellectual and educational arms; he produced number of written works concerned with the relationship of Islam with invitation (Da‘wah), politics and self-purification, developed the party’s members from both a religious and party-loyalty perspective, and defended its position from adversaries. He also was jailed for a short period on two occasions due to some of the party’s political activities. See Abdul Rauf, ‘Life and Works of Mawlana Amīn Ahsan Iṣlāḥī (1904-1997)’, ‘Pakistan Journal of History and Culture’, 30:1 (2009), 183-219, p.188 155
Husnul Amīn, ‘From Islamic to Post-Islamism: A Study of a New Intellectual Discourse on Islam and Modernity in Pakistan’, p.146 156
Some students of these circles were Mohammad Saleem Kayani, Khalid Mas’ud and Javed Ghamidi. 157
There were all several attempts by succeeding Pakistan governments to offer Amīn Iṣlāḥī university posts, awards andv financially compensation but he refused all offers. See Abdul Rauf, ‘Life and Works of Mawlana Amīn Ahsan Iṣlāḥī (1904-1997)’, p.195. 158
Examples of these topics include exegesis like “Principles of Understanding the Qur’ān” (Mubādi Tadabbur Qur’ān); purification and self-development: “Real Sense of God-Consciousness” (Haqiqāt Taqwā) and “Purification of the Soul” (Tazkiyah Nafs); general books on Islam: “Understanding Islam”(Tafhīm Islām) and “Status of Women in Islamic Society” (Islāmi Mu’asharh mayn ‘Awrat ka Muqām); political topics: “Islamic State” (Islāmi Riyāsat) and “Juristic Differences and How to Resolve them in an Islamic State” (Islami Riyāsat mayn Fiqhī Ikhtilafāt ka Adl); defending Jamaat-e-Islami: “Collection of Critical Essays” (Tanqidāt); and differences in political concepts of his former political party: “Collection of Iṣlāḥī Articles” (Maqālat Iṣlāḥī). 159 Amīn Iṣlāḥī, ‘Selections from the Tadabbur-i-Qur’ān’, Vol.8, Trans. by Saleem, Shehzad (Lahore: al-Mawrid, 2004), p.3 160
Farāḥī studies all Meccan surah with exception of S.66. He regarded S.112 as Makkan too unlike Iṣlāḥī. See Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.42. 161
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah and Surah al-Baqarah’, p.32 162
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.11-12 163
Ibid., p.25 164
Ibid., p.12 165
This Surah Group coincidently aligns to the 30th
portion of the Qur’ān (juz’). This phenomenon will be discussed in more detail in the Surah Group section. 166
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.75
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167
For example, similar events in Moses’ life are interpreted with reference to the surah goal. In S.7 Moses’ struggle with the nation of Israel shows how he chose the path of Truth; in S.10 Moses trusted in God even though he did not see the wisdom in the events that unfolded; in S.18 story of Moses and Khidr represents a test of one’s limited knowledge; and in S.20 Moses’ struggles with the Pharaoh drew him closer to God and happiness. 168
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.126 169
Ibid., p.133 170
Ibid., p.138 171 Ibid., p.274 172
Ibid., p.305 173
Ibid., p.353 174
Ibid., p.80 175
Ibid., p.190 176
Ibid., p.224-227 177
Ibid., p.179 178
Ibid., p.243 179
Ibid., p.323 180
Give examples 181
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.340 182
Ibid., p.46 183
Ibid., p.184 184
In this surah Khalid suggests that V.29 “A seed that produces strong roots…” represents material power, as a prerequisite to be deserving of God’s divine openings. 185
Ibid., p.291 186
Ibid., p.327 187
Ibid., p.209 188
The verse is S.49 “The Private Rooms” (Al-Ḥujarāt), V.13: “People, We created you all from a single man and a single woman, and made you into races and tribes so that you should recognize one another.” See Amr Khalid, ‘Aspects of Islam and Social Coexistence: The Case for Britain’, p.271 189
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.370 190
Khalid admits that since leaving Egypt his views have matured since Islam practised in different countries other than in Egypt. See “Riz Khan’s One on One”, Al-Jazeera, : http://www.youtube.com/watch?v=PXBZGv8zjXE, [Accessed on 1 September 2013] 191
See section on Surah Groups later in this chapter. 192
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.209 193
Freedom House, “Country on a Crossroads: Egypt, “http://www.freedomhouse.org/report/countries-crossroads/2007/egypt, [Accessed on 1 September 2013] 194
“Riz Khan’s One on One”, Al-Jazeera, : http://www.youtube.com/watch?v=PXBZGv8zjXE, [Accessed on 1 September 2013] 195
Khalid does not offer a link between the surah name and surah goal for all the surahs from Surah Mulk onwards. 196
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.12 197
For example, S.9 “Repentance” (al-Tawbah) is also called “Barā’ah”; S.40 “The Forgiver” (Ghāfir) is also called “Mu’min”; and S.45 “The Kneeling” (al-Jāthiyah) is also called “Sharī‘ah”. See Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.164, and Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.324. 198
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.324 199
There are two incidents involving a cow. The first is V.54 in which the nation of Israel wronged themselves by worshipping a calf (‘ijl) and the second in V.67, where they almost failed to slaughter a specific cow. The word “al-Baqarah” is used in the latter verse. 200
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.30-2 201
Ibid., p.115 202
Ibid., p.381 203
Ibid., p.380 204
See S.6 “Livestock” (al-An‘ām) V.97 205
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.408 206
Ibid., p.46
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207
Ibid., p.240 208
Ibid., p.44 209
Ibid., p.29 210
Ibid., p.45 211
Ibid., p.147 212
Ibid., p.280 213
Ibid., p.379 214
Ibid., p.388. Khalid also links end of S.3 with beginning of S.4 as both mention God consciousness (taqwā), ibid., p.67. 215
Ibid., p.12 216
The divisions do not nearly start and finish at the beginning of each surah so more than one surah can fall into the same juz’. 217
One opinion, held by Anas ibn Malik (d.712) and Abu Bakr al-Bāqillāni (d. 1013), is that the arrangement was based on the personal reasoning of the Companions on the grounds that different companions held a copy in another arrangement. Proponents argue that this proof is weak because these copies were used for personal use and incomplete, and written during the time when revelation had not completed. The second opinion, held by Jalal al-Din Suyūti (d.1505) and Abu Bakr al-Bayhaqī (d.1066), is that the arrangement is divine except Surah Tawbah and Surah Anfāl, based on a narration by Abd Allah Ibn Abbas (d.687) in discussion with Uthman ibn Affan. Proponents argue that this narration is too weak to establish any proof. See Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.161. 218
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.162 219
Angelika Neuwirth, ‘Structural, linguistic and literary feature’, in McAuliffe, Jane (ed.), ‘The Cambridge Companion to the Qur’ān’ (Cambridge: Cambridge University Press, 2006), p.98 220
“Khalīfāh” is also referred to a “trustee” or “vicegerent”. See Muhammad Abdel Haleem, ‘The Qur’ān: A New Translation (Oxford: Oxford University Press, 2005), p.7. 221
Al-Qaradawi writes that the second aim of mankind is the vicegerency of God. It means to implement God’s orders on earth and establish the truth and justice. Yusuf al-Qaradawi, ‘Islam: The Future Civilisation’, p.191. Jaafar Idris, however, concludes that the modern concept of man as God’s vicegerent vague and insistent as espoused by Abduh, Qutb and Mawdudi are. See Jaafar Idris, ‘Is Man the Vicegerent of God’, Journal of Islamic Studies, 1:1 (1990), p.109 222
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.26 223
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.95 224
Mohammad H Kamali, ‘Shari’ah Law: An Introduction’, p.30 225
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.350 226
Ibid., p.61 227
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.347 228
Technically S.13 should not be included in this group as its detached letters are “Alif Lām Mīm Rā” instead of “Alif Lām Rā” 229
According to Haleem the people of Hijr were a tribe of Thamud. See Muhammad Abdel Haleem, ‘The Qur’ān: A New Translation, p.164. 230
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.376 231
Ibid., p.135 232
Ibid., p.136 233
Ibid., p.317 234
Ibid., p.346 235
Ibid., p361 236
Ibid., p.373 237
Ibid., p.393 238
Ibid., p.414 239
Ibid., p.425 240
For example, see S.10 “Jonah” (Yūnus) V.14, S.35 “The Creator” (Fāṭir) V.39 and S.38 “Sad” (Ṣād) V.26 241
For example, see S.2 “The Cow” (al-Baqarah) V.131, S.3 “The Family of Imran” (Āla ‘Imrān) V.20, S.4 “Women” (al-Nisā’) V.125, S.5 “The Feast” (al-Mā’idah) V.44, S.6 “Livestock” (al-An’ām) V.14, S.27 “The Ants” (al-Naml) V.44 and S.37 “Ranged in Rows” (al-Ṣaffāt) V.103.
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242
For example, the value of Qur’ān is the surah goal of S.17 “The Night Journey” (al-Isrā'); transference of the message from previous prophets to Muhammad in S.19 “Mary” (Maryam); forgive and patience is the surah goal of S.12 “Joseph” (Yūsuf). 243
This is evident due to the following verse that is repeated nine times in this short surah: “Woe, on that Day, to those who denied the truth!” See Muhammad Abdel Haleem, ‘The Qur’ān: A New Translation, p.403 244
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.165 245
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah and Surah al-Baqarah’, p.38 246
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.39 247
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah and Surah al-Baqarah’, p.45 248
See Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.53. 249
Ibid., p.39 250Ibid., p.49 251
Amīn Iṣlāḥī, ‘Selections from the Tadabbur-i-Qur’ān’, Vol.8, p.487 252
Ibid., p.441 253
The phrase in S.39 “The Throngs” (al-Zumar) V.23 is also used to support surah pairs: “Kitāban Mutashābihan Mathānī”. 254
Give example, Iṣlāḥī’s rule of adjacency between surah pairs breaks down: S.55 and S.56 are called a pair while later on S.56 and S.57 are called a pair. Mir also identifies a lack of clarity in Iṣlāḥī’s terminology of supplementary surah. See Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.80-83. 255
See Chapter 5 -Thematic Exegesis of Amr Khalid 256
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.77-9 257
A Supplementary Surah has no independent entity as a dual of a surah. 258
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah and Surah al-Baqarah’, p.40 259
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.76 260
Amīn Iṣlāḥī, ‘Selections from the Tadabbur-i-Qur’ān’, Vol.8, p,38 261
Ibid., p.174 262
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah and Surah al-Baqarah’, p.39 263
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’, p.95 264
Ibid., p.87 265
Ibid., p90 266
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.54 267
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah and Surah al-Baqarah’, p.35
